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THE  GREATER  LIFE 
AND  WORK 
OF  CHRIST     "^ 

1^         r/]AwkiU 


AS  REVEALED  IN  SCRIPTURE, 
MAN,  AND  NATURE 


BY  / 

ALEXANDER  PATTERSON 


FLEMING  H.  REVELL  COMPANY 

CHICAGO  NEW  YORK  TORONTO 

Publishers  of  Evangelical  Literature 


Entered  according  to  Act  of  Congress,  in  the  year  1896,  by 

FLEMING  H.  REVELL  COMPANY, 

In  the  Office  of  the  Librarian  of  Congress  at  Washington,  D.  C. 


THIS   BOOK   IS    INSCRIBED   IN 
REMEMBRANCE    OF 

REV.  ROBERT   PATTERSON,  D.  D., 

BY   HIS   SON,    THE   AUTHOR, 

IN    LOVING     TESTIMONY    TO     HIS    TRUE     PIETY    AND 
CHRISTIAN   MANHOOD,   HIS   FAITH   IN,    UNDER- 
STANDING   OF,     AND    FIDELITY    TO,    THE 
WORD     OF     GOD,    AND    HIS    UNWAV- 
ERING  HOPE   IN   THE    KINGDOM 
AND       COMING      OF       OUR 
LORD  JESUS   CHRIST. 


PREFACE. 


It  will  be  seen  at  a  glance  that  this  is  not  a  life 
of  Christ  in  the  usual  sense.  It  is  not  a  review  of  the 
events  of  the  earthly  existence  of  our  Lord.  There 
is  a  greater  life  and  a  larger  work  of  Christ  of  which 
his  life  on  earth  is  but  a  single  chapter.  While  no 
apology  is  needed  for  any  publication  of  the  great 
theme  of  the  gospel,  it  may  be  stated  that  there  is  a 
special  reason  for  such  a  book  as  this.  The  author 
has  examined  many  works  on  Christ  and  lists  of  hun- 
dreds more,  and  has  conferred  with  competent  liter- 
ary authorities,  and  has  learned  of  few  works,  if 
any,  covering  this  greater  life  and  work  of  Christ. 
Such  a  study  of  Christ  should  be  available.  The 
author  presents  this,  hoping  it  may  in  some  measure 
supply  the  need,  and  lead  to  further  presentation  of 
this  great  theme  by  more  competent  students. 

There  are  still  greater  and  more  vital  reasons  for 
such  a  review  of  Christ.  The  Eternal  Christ  is  the 
theme  of  Scripture,  and  not  the  Christ  of  the  gospels 
simply.  Until  this  is  seen,  the  Bible  will  be  an 
enigma.  The  study  of  the  Bible  should  therefore 
begin  with  him  who  is  its  Alpha  as  well  as  its  Omega- 
This  book  is  a  study  of  Scripture  from  this  standpoint. 
It  covers  the  whole  Bible  narrative,  not  in  an  at- 
tempt to  mention  all  details,  but  only  the  great  per- 
sonages, events,  and  crises  in  which  the  person  and 
work  of  Christ  are  seen. 

[5] 


6  PREFACE. 

It  follows  from  Christ's  place  in  Scripture  that  he 
is  also  the  center  of  all  Christian  doctrine.  Every 
truth  radiates  from  him.  A  discussion  of  the  work  of 
the  Eternal  Christ  necessarily  involves  a  considera- 
tion of  collateral  truths.  This  book  therefore  con- 
tains an  outline  of  the  Christian  doctrines  studied 
from  the  historical  base  line  of  the  eternal  life  of 
Christ,  and  running  concurrent  with  his  work  from 
the  development  of  which  they  spring. 

A  right  conception  of  Christ  is  necessary  to  a 
right  view  of  every  doctrine  of  the  Christian  faith. 
Wrong  or  defective  views  of  Christ  v/ill  affect  every 
other  truth.  Heresy  begins  with,  or  is  based  upon, 
such  wrong  ideas  of  Christ.  Not  only  all  Christian 
belief  but  all  the  philosophy  of  life  is  involved  in  the 
question,  ''What  think  ye  of  Christ.?"  Every  prob- 
lem and  question  arising  among  men  may  and  should 
be  studied  from  the  Christological  standpoint. 

A  more  vital  because  a  more  personal  reason  calls 
for  a  study  of  the  Eternal  Christ.  The  believer's  per- 
sonal welfare  and  growth  are  in  proportion  to  his 
knowledge  of  Christ.  The  spiritual  nature  may  be 
stunted  by  being  kept  in  a  narrow  range  of  truth  as 
surely  as  poisoned  by  error.  The  soul  must  be  fed 
by  continually  advancing  study.  The  common  evan- 
gelical presentation  of  the  rudiments  of  the  gospel  is 
not  intended  as  the  only  or  sufficient  subject  of  the 
Christian's  consideration.  We  are  therefore  ex- 
horted, "  Let  us  cease  to  speak  of  the  first  principles 
of  Christ,  and  press  on  unto  perfection."  The  gospel 
is  robbed  of  its  power  and  attractiveness  by  being 
narrowed  down  to  a  few  themes  and  aspects. 


PREFACE.  7 

The  great  stimulant,  corrective,  and  sustenance  of 
the  spiritual  nature  is  the  knowledge  of  Christ.  To 
this  the  apostles  continually  urge,  intending  as  we 
more  fully  apprehend  Christ,  we  shall  personally  ap- 
propriate him,  and  so  attain  to  the  ''measure  of  the 
stature  of  the  fulness  of  Christ. "  It  will  be  found  that 
this  intellectual  apprehension  of  Christ  will  minister 
to  the  emotional  reception  and  manifestation  of  him. 
The  final  goal  of  the  Christian's  faith,  hope,  and  love 
is  God  the  Father.  To  bring  us  to  the  Father  was 
Christ's  work.  He  does  this  by  the  revelation  of  God 
in  himself.  But  it  is  himself  in  all  the  many  phases 
of  his  character,  of  which  the  gospel  narrative  is  but 
one.  Christ  there  was  *  *  God  manifest  in  the  flesh, " 
but  in  the  flesh  only,  and  only  so  far  as  flesh  can 
manifest  God.  But  there  are  revelations  of  Christ, 
and  hence  of  God,  which  flesh  cannot  make  by  reason 
of  its  limitations.  These  are  seen  only  in  the  Eternal 
Christ. 

The  great  defect  in  the  study  of  Christ  is  to  con- 
sider him  in  but  a  single  chapter  of  his  life  and  work. 
It  has  been  a  great  mistake  to  rest  the  proof  and 
teaching  of  the  nature  and  work  of  Christ  upon  this 
one  revelation  of  himself,  precious  as  it  is.  A  defect- 
ive conception  of  Christ  is  almost  as  dangerous  as  a 
false  one.  Indeed,  all  the  heresies,  fanaticisms,  and 
dwarfed  experiences  may  be  traced  to  partial  rather 
than  false  views  of  Christ.  The  great  cure  for  all 
the  errors  of  doctrine  and  defects  of  experience  will 
be  found  to  be  the  full  presentation,  knowledge,  and 
reception  of  the  Eternal  Christ  in  all  the  many  phases 
of  his  work  and  nature. 


8  PREFACE. 

While  this  does  not  profess  to  be  a  critical  work, 
it  has  been  prepared  with  care.  Every  passage  of 
Scripture  quoted  has  been  closely  examined  with  the 
aid  of  approved  critical  authorities,  and  no  view 
adopted  without  good  outside  warrant.  Over  sev- 
enty authors  and  works  have  been  quoted  and  many 
more  consulted.  The  author  rests,  however,  upon 
Scripture  alone  for  all  final  conclusions,  feeling  that 
this  is  the  court  of  last  resort  in  all  revealed  truth.  The 
Revised  Version  has  been  exclusively  used  and  quoted. 
This  is  a  comparatively  small  book  for  so  great  and 
extended  a  theme.  It  is  purposely  made  so.  The 
author's  desire  is  to  show,  if  possible,  in  a  compara- 
tively brief  review,  the  entire  course  of  the  great  Life 
as  far  as  it  has  been  revealed,  and  as  the  author  has 
apprehended  it. 


CONTENTS. 


Page. 

Preface 5 

Introduction 13 

Christ  a  development  in  Scripture  —  The  many  views  possi- 
ble—  Outline  of  the  Eternal  Life. 

CHAPTER  I. 
Christ  in  the  Eternal  Past 17 

Mystery  of  the  Eternal  Past  —  First  light  upon  it —  Christ  "  in 
the  bosom  of  the  Father"  —  "Before  the  foundation  of  the 
world  " —  '♦  Framing  the  ages  " —  "  First-born  of  all  creation  " 

—  "The  Word." 

CHAPTER  n. 

the  word. 

Christ  in  Creation 27 

Creation,  the  work  of  the  threefold  Godhead  —  Christ's  part  — 
"  The  Master  Workman  ''  —  The  Six  Days'  work  —  Evolution 
not  Christ's  method  in  either  the  natural  or  spiritual  world  — 
Objections  to  it  —  Scriptural  narratives  literal  —  Testimony  of 
Christ  and  New  Testament  writers  —  The  Bible  a  scientific 
book  —  Creation  of  man  and  woman  —  Plan  of  creation  was 
Christ  —  Christ  and  the  gospel  are  revealed  in  nature. 

CHAPTER  in. 

JEHOVAH. 

Christ  in  the  Old  Testament  Age 69 

Jehovah  was  Christ  —  Fellowship  with  Adam  —  Adam's  gospel 
the  same  as  ours — Some  reasons  why  God  permitted  the  Fall 

—  The  greater  Fall  in  Heaven  —  Preparation  for  the  Fall  in 
Adam  and  Eve  —  What  the  serpent  was  —  Why  Adam  did  not 
die  —  Christ  and  the  Antediluvian  World  —  The  religion  of 
Babel  —  Christ  and  Abraham  —  Beginning  of  the  church  — 
The  Father  of  the  Church — The  beginning  of  grace  —  Christ's 

[9] 


10  CONTENTS. 

purpose  and  plan  with  Israel  —  The  ideal  social  state  —  Christ 
in  David  —  Christ  in  the  prophets  —  World  mission  of  Is- 
rael— Christ's  work  for  the  heathen  in  the  Old  Testament  age 
—  Results  of  that  age. 

CHAPTER  IV. 

JESUS. 

Christ  in  His  Earthly  Life 128 

The  four  Old  Testament  gospels  —  Humiliation  of  Christ  in 
heaven  —  Descent  of  Christ  to  the  lowest  level  —  Birth  of 
Christ  as  seen  from  heaven  and  earth  —  The  Virgin  Mary;  her 
cross  —  The  first  "  Christopher  "  — Jesus'  silent  years,  growth, 
education,  trade,  as  seen  by  neighbors;  struggles,  and  tempta- 
tions—  Coming  to  consciousness  of  himself — Meaning  of  his 
baptism  —  The  temptation  —  Breaking  home  ties  —  How  Jesus 
lived,  acted,  looked;  manner,  disposition  —  Mission  to  Israel  — 
Jesus  and  the  Old  Testament  —  Argument  of  probabilities  — 
Jesus  and  the  Church — The  world's  gospel  —  Testimony  of 
unbelievers  to  Jesus  —  His  claims  for  himself  —  How  Jesus  re- 
vealed God —  Subordination  to  God  —  Gethsemane,  its  three 
temptations,  spiritual,  psychical,  and  physical  —  Jesus  and 
Judas — The  crucifixion  —  Meaning  of  his  death  to  Jesus  per- 
sonally—  Jesus  between  the  death  and  resurrection —  The 
scene  of  the  resurrection  —  The  three  resurrection  gifts  to  the 
apostles  —  Many  acts  and  appearances  of  Jesus  in  the  forty 
days  —  Ascension  view  of  Jerusalem,  Israel,  and  the  world  — 
Christ's  visit  to  the  spirits  in  prison  —  Christ's  reception  in 
heaven  —  His  work  there  affecting  man,  heaven,  and  Satan  — 
Christ's  Pentecostal  gifts  to  the  Church. 

CHAPTER  V. 

jesus   christ. 
Christ  in  His  Present  State  and  Work 213 

The  three  revelations  of  the  New  Testament  —  Titles  of  Christ 
in  the  Epistles — Difference  between  the  gospel  to  Israel,  the 
world,  and  the  church — Apostles'  omission  of  earthly  life  and 
words  of  Jesus  —  Disregard  of  Mosaic  Law  —  Meaning  of  death 
of  Christ  for  the  world  —  Christ's  resurrection  the  corner  stone 
of  Christianity  —  Why  apostles  disregarded  social  reforms  —  Is 
the  Sermon  on  the  Mount  the  gospel  ?  —  Christ  as  preached  by 
apostles  to  the  Church  —  Peculiar  relationship  to  the  Church- 
Christ's  work  for  the  believer  —  The  living  Christ  —  Interces- 
sion—  Christ's  work  in  the  believer  —  Christ's  work  with  the 
Church  —  The  Kingdom  as  portrayed  by  Christ  —  Why  the 
world  has  not  been  converted  —  Net  results  of  this  age  — 
Christ's  purpose  in  our  age. 


CONTENTS.  I  I 

CHAPTER    VI. 

the  king  of  kings  and  lord  of  lords. 
Christ  in  the  day  of  the  Lord 285 

The  Day  of  the  Lord  the  theme  of  all  Scripture  —  The  Christ 
of  the  future  as  preached  by  the  apostles  —  Why  neglected  now 
— John  the  prophet  of  the  Day  of  the  Lord  — The  Apocalypse — 
Names  and  titles  of  Christ  in  the  Apocalypse  —  Christ  of  the 
Apocalypse  —  Premonitory  signs  of  the  Day  of  the  Lord  — 
Longer  than  a  day  and  more  than  judgment  —  Christ  himself 
the  great  event  —  Christ  and  the  resurrection  and  translation 
of  the  Church  —  Christ's  judgment  of  the  Church  —  Judgment 
of  Christendom  —  Respites,  gospel,  conversions,  and  apos- 
tasies in  the  Day  of  the  Lord  —  Rise  of  Antichrist  —  Rise  and 
fall  of  the  false  church  —  Enthronement  of  the  true  —  The 
overthrow  of  Antichrist  —  Judgment  of  the  nations  —  The 
Millennium  ;  its  rise,  nature,  and  close;  only  a  transition  period 

—  The  final  conflict  —  Christ  in  the  judgment  of  the  Great 
White  Throne  —  Destruction  of  the  world  by  fire  —  Problem  of 
the  lost. 

CHAPTER  VII. 
Christ  in  the  Eternal  Future 370 

Scriptures  upon  the  eternal  state  —  Christ's  gain  —  His  unknown 
Name  —  Arrangement  of  the  spiritual  temple  —  A  material 
heaven  —  The  new  earth  this  planet  —  Restored  humanity  — 
Will  the  place  of  the  new  earth  in  the  heavens  be  changed  ?  — 
Christ  giving  up  the  kingdom  to  God  —  Christ's  continued 
work  in  eternity — Peopling  the  stars  —  The  eternal,  universal 
Fatherhoods —  The  varying  ages  of  eternity  —Christ's  eternal 
office  —  Terms  applied  to  residents  of  new  earth  —  Race  in- 
creasing in  the  eternal  ages —  Vast  system  of  worlds  —  Earth 
the  center  of  the  universe  —  God  all  in  all  —  Space  is  limitless 

—  Earth  the  seed-bed  from  which  God  will  people  the  heavens 

—  The  Church  still  patriarchal  —  Music  of  the  spheres — Fate 
of  other  worlds  hung  in  the  balance.  Conclusion  :  All  have 
part  in  the  future  blessedness  —  "  The  Spirit  and  the  Bride 
say.  Come." 


INTRODUCTION. 


The  purpose  of  Scripture  is  the  glory  of  God  in 
the  welfare  of  all  created  things  by  the  revelation  of 
himself  and  his  will  to  them  concerning  them.  The 
means  of  this  revelation  is  Christ.  He  is  not  only 
the  conveyor  of  the  revelation  but  the  revelation 
itself.     Christ  is  then  the  theme  of  Scripture. 

The  history  of  Christ  in  Scripture  is  a  develop- 
ment. His  picture  is  seen  to  grow  from  point  to 
outline,  from  outline  to  feature,  from  feature  to  a  liv- 
ing, moving,  speaking  form.  We  can  see  in  the  open- 
ing chapters  of  Genesis  by  the  plural  forms  of  names 
and  pronouns  applied  to  God  that  there  are  more 
than  one  present.  As  the  narrative  advances,  a  sec- 
ond person  becomes  clearly  discernible.  He  assumes 
a  name,  and  is  seen  and  heard.  After  a  time  he 
appears  in  human  form  and  is  handled  and  felt,  and 
in  this  form  lives  among  men.  He  afterward  reveals 
himself  to  individuals  in  a  still  more  intimate  way,  so 
that  each  can  say,  ' '  I  know  him. "  So  also  we  see 
him  revealed  to  enlarging  circles  of  observers.  He  is 
at  first  seen  with  God  alone ;  then  he  is  observed  by 
the  heavenly  intelligences,  and  finally  by  all  creatures 
in  heaven  and  earth.  To  mankind  he  is  also  so  re- 
vealed. First  to  a  few  occasional  individuals,  then 
to  a  single  nation,  later  to  many  of  all  nations,  and 
at  last  every  eye  sees  him,  and  in  eternity  he  is 
known  to  a  great  multitude  whom  no  man  can 
number. 

Christ  is  also  presented  in  Scripture  from  various 
standpoints.     He  may  be  studied  as  seen  by  God  the 

[13] 


14  INTRODUCTION. 

Father,  by  saints,  by  enemies,  and  even  by  devils. 
He  is  seen  to  be  connected  with  every  created  thing, 
animate  and  inanimate.  We  must  observe  him  in 
many  different  activities  and  conditions.  We  are 
permitted  to  gaze  upon  him  in  the  soHtude  and  glory 
of  eternal  existence  with  God.  We  are  told  to  watch 
him  in  the  work  of  creation,  and  to  follow  him  in  his 
dealings  with  unfallen  man  in  Eden,  and  as  he  after- 
ward follows  the  wayward  race  in  the  long,  sad  jour- 
ney through  a  world  of  sin  and  sorrow.  We  are  even 
allowed  to  enter  heaven  and  witness  his  reception  as 
he  returns  victor  over  the  enemies  of  God  and  man  ; 
and  when  he  comes  to  restore  all  things,  we  may 
accompany  him  and  witness  the  great  restoration, 
and  even  watch  his  course  as  he  disappears  from  our 
vision  down  the  long  vista  of  the  eternal  future.  And 
longing  to  know  him  in  some  closer  and  more  familiar 
relationship,  we  may  turn  our  eyes  inward  and  in  our- 
selves each  see  Christ  in  himself. 

The  successive  periods  in  which  Christ  is  revealed 
to  us  in  Scripture  are  seven :  The  Eternal  Past,  Crea- 
tion, the  Old  Testament  Age,  his  Earthly  Life,  his 
Present  State,  in  the  Day  of  the  Lord,  and  in  the 
Eternal  Future.  These  form  a  continuous  narrative 
running  through  Scripture.  Each  of  them  is  a  distinct 
epoch  ;  and  each  succeeding  era  grows  out  of  the  pre- 
ceding, the  whole  forming  one  great  plan  directed  by 
uniform  principles  and  tending  to  a  prearranged  and 
glorious  goal.  Christ  is  seen  in  these  successive  mani- 
festations in  extending  displays  of  grace,  each  of  them 
an  addition  to  the  preceding,  and  covering  greater 
areas  of  blessing.  The  whole  history  displays  a  con- 
tinually advancing  and  enlarging  work  of  grace,  until 
the  spreading  circles  are  lost  in  the  eternal  future. 

The  key-note  of  these  chapters  is  ' '  Jesus  Christ, 
the  same  yesterday,  to-day,  and  forever."  We  will 
endeavor  to  show  that  He  who  commanded  the 
destruction  of  the  Canaanites  was  the  same  who  said. 


INTRODUCTION.  1 5 

• '  Father,  forgive  them,  they  know  not  what  they 
do  ; "  that  he  who  said,  '*  Come  unto  me  all  ye  that 
labor  and  are  heavy  laden,"  afterward  said,  **  Depart 
ye  cursed  into  everlasting  fire."  We  will  see  that  the 
same  hand  planted  the  garden  of  Eden,  opened  the 
fountains  of  the  great  deep,  blessed  the  little  children, 
and  draws  the  sword  of  Har-Magedon. 

We  shall  endeavor  to  discover  the  principles  upon 
which  Christ  works,  and  above  all,  the  will  of  God  for 
our  lives,  that  we  may  so  come  into  relations  to  him- 
self as  to  one  day  be  able  to  see  and  know  him  as  we 
are  known. 


THF  GREATER  LIFE  and  WORK 
OF  CHRIST. 


CHAPTER  I. 


CHRIST   IN   THE   ETERNAL   PAST. 

The  eternal  past  is  an  incomprehensible  mystery. 
It  is  more  so  than  the  eternal  future  ;  for  the  latter  is 
an  extension  of  the  present  and  has  much  in  common 
with  it,  and  therefore  we  may  understand  something 
of  it.  But  that  *' before  all  things,"  before  man  or 
earth  or  any  material  thing  or  being  —  what  then? 
We  face  a  dark,  silent,  empty,  and  endless  universe. 
The  opening  words  of  Scripture  give  us  the  first  ray 
of  light:  **  In  the  beginning  GOD."  This  is  the  first 
fact  known  or  knowable  to  man.  But  this  adds  to 
the  perplexity.  God  is  incomprehensible  at  any  time 
—  but  in  the  eternal  past,  in  an  empty  universe  ? 
Question  after  question  arises  in  the  mind.  We  find 
ourselves  involved  in  a  labyrinth  of  mysteries.  The 
very  superiority  of  God  to  duration  and  space  per- 
plexes us  the  more. 

John,  in  the  opening  of  his  gospel,  adds  a  second 
fact  to  the  first :  * '  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God. " 
This  brings  us  to  the  remotest  point  revealed  to  man. 
Genesis  takes  us  back  to  creation,  but  John  leads  us 
to  the  Creator  before  creation  began.  At  this  re- 
motest point,  we  see,  side  by  side  with  God,  a  sec- 
ond Person,  and  One  we  know.  Here,  where  the 
lines  of  the  perspective  meet,  stands  Christ.     He  is 

[17] 


1 8  CHRIST    IN    THE    ETERNAL    PAST. 

•'with  God,"  and  the  inference  is  clear  that  he  was 
always  "with  God."  There  never  was  a  time  when 
Christ  was  not,  as  there  never  was  a  time  when 
God  was  not. 

In  his  epistle  John  adds  a  further  statement  of  the 
eternity  of  Christ :  ' '  The  Life  was  manifested,  and  we 
have  seen,  and  bear  witness,  and  declare  unto  you  the 
life,  the  eternal  life,  which  was  with  the  Father,  and 
was  manifested  unto  us."^  Other  Scriptures  also  de- 
clare the  eternal  existence  of  Christ.  The  following 
identifies  the  Eternal  Christ  with  Jesus  :  ' '  But  thou 
Bethlehem  Ephrathah,  which  art  little  to  be  among 
the  thousands  of  Judah,  out  of  thee  shall  one  come 
forth  unto  me  that  is  to  be  a  ruler  in  Israel  :  whose 
goings  forth  are  from  of  old,  from  everlasting. "  ^  Un- 
der the  figure  or  name  of  Wisdom,  which  corresponds 
to  ''the  Word,"  Christ  himself  thus  speaks  of  this 
eternal  state  :  ' '  The  Lord  possessed  me  in  the  begin- 
ning of  his  way,  before  his  works  of  old.  I  was  set 
up  from  everlasting,  from  the  beginning,  or  ever  the 
earth  was."  With  these  all  the  statements  of  Jesus 
and  the  apostles  agree.  This  truth  is  a  great  rest  for 
the  mind,  wearied  in  its  efforts  to  penetrate  the 
boundless  past,  and  baffled  by  the  infinity  of  the  three 
thoughts, —  God,  and  duration,  and  space.  It  is  the 
person  of  Christ  which  illuminates  the  eternal  past, 
as  it  is  the  presence  of  Christ  which  is  the  glory  of  the 
eternal  future.  We  can  judge  of  the  former  by  the 
latter,  and  both  by  the  present  ;  for  he  is  the  same 
in  this,  his  "yesterday,"  and  in  the  still  greater  '*  for- 
ever," as  he  is  in  his  great  "to-day." 

Christ's  relationship  to  God  is  described  during 
this  great  past  by  this  expression:  "In  the  bosom  of 
the  Father."^  The  attitude  is  the  familiar  one  of 
John  who  rested  his  head  on  Jesus'  bosom,  and  that 
of  the  beggar  who  reclined  on  Abraham's  bosom.  It 
is  a  comment  on  the  statement — "The  Word  was 

^  I  John  i.  2.  2  Micah  v.  2.  ^  John  i.  i8. 


CHRIST   IN   THE   ETERNAL   PAST.  1 9 

with  God."  It  declares  how  he  was  with  God  and 
his  relationship  to  God.  This  was  to  Christ  a  state 
of  infinite  beatitude.  To  this  he  looked  back  from 
the  gathering  shadows  of  Calvary,  and  in  his  prayer 
he  referred  to  it  in  these  words  :  "  O  Father,  glorify 
thou  me  with  thine  own  self  with  the  glory  which  I 
had  with  thee  before  the  world  was. "  ^  It  was  a  pe- 
culiar and  exclusive  relationship  for  Christ.  After 
that,  his  glory  and  fellowship  with  God  were  shared 
with  others  ;  and  although  for  Christ  to  share  his  glory 
is  to  increase  it,  yet  this  undivided  communion  with 
the  Father  was  something  which  nothing  could  replace. 
We  must  not  exalt  ourselves  and  our  concerns  on 
our  world  and  race  by  supposing  that  any  or  all  of 
these  are  necessary  to  the  happiness  or  the  glory  of 
the  Godhead.  Here  is  infinite  glory  and  bliss  before 
any  created  being  or  thing  existed.  The  fellowship  of 
infinite  beings  we  cannot  know  ;  equal  natures  only 
can  understand  it.  It  is  the  full  flow  on  the  level  of 
perfect  equality,  of  perfect  appreciation,  comprehen- 
sion, and  affection.  There  went  out  from  each  to  the 
other  the  wealth  of  infinite  love. 

We  may  reverently  inquire.  What  was  the  subject 
of  the  divine  conference  in  this  remote  point  in  the 
eternal  past  ?  We  are  encouraged  to  seek  to  know, 
for  it  has  been  revealed  to  us  in  some  measure.  In 
the  mind  of  God  the  whole  future  lay  in  a  perfected 
plan  awaiting  execution.  It  was  undoubtedly  the 
subject  of  divine  contemplation.  We  afterward  read 
of  instances  of  this  mutual  conference.  *  *  Let  us 
make  man,"  was  the  expression  used  in  conference 
over  the  creation  of  man.  This  reveals  to  us  that 
there  was  a  conference,  as  well  as  the  subject  of  that 
particular  one.  We  have  a  right  to  judge  divine 
matters  in  some  degree  by  our  own  ways,  for  we  are 
made  in  the  image  of  God.  A  Father  and  a  Son 
looking  forward  to  an  undertaking  in  which  both  were 

^John  xvii.  5. 


20  CHRIST  IN  THE  ETERNAL   PAST. 

mutually  interested  would  confer  as  to  the  whole  plan 
and  as  to  each  part  of  it.  When  we  remember  that 
that  plan  was  to  be  the  beginning  of  what  was  to  last 
forever  after,  and  in  which  Christ  was  to  have  such 
a  place,  we  can  see  that  it  was  worthy  of  such 
conference. 

The  expression,  *' Before  the  foundation  of  the 
world,"  which  occurs  in  Scripture,  refers  undoubtedly 
to  this  remote  period.  A  study  of  the  passages  where 
this  phrase  occurs  will  give  light  upon  this  subject. 
They  are  as  follows:  **  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  hath  blessed 
us  with  every  spiritual  blessing  in  the  heavenly  places 
in  Christ ;  even  as  he  chose  us  in  him  before  the 
foundation  of  the  world,  that  we  should  be  holy  and 
without  blemish  before  him  in  love  ;  having  foreor- 
dained us  unto  adoption  as  sons  through  Jesus  Christ 
unto  himself. " ^  "Ye  were  redeemed,  not  with  cor- 
ruptible things,  with  silver  or  gold,  from  your  vain 
manner  of  life,  handed  down  from  your  fathers  ;  but 
with  precious  blood,  as  of  a  lamb  without  blemish 
and  without  spot,  even  the  blood  of  Christ :  who  was 
foreknown  indeed  before  the  foundation  of  the  world, 
but  was  manifested  at  the  end  of  the  times  for  your 
sake  who  through  him  are  believers  in  God.  "^ 
''Father,  that  which  thou  hast  given  me,  I  will  that, 
where  I  am,  they  also  may  be  with  me  ;  that  they 
may  behold  my  glory,  which  thou  hast  given  me  ; 
for  thou  lovedst  me  before  the  foundation  of  the 
world. "^  The  latter  passage  identifies  ''before  the 
foundation  of  the  world  "  with  the  eternal  past. 

We  see  clearly  from  these  passages  that  the  whole 
plan  of  redemption  was  in  the  mind  of  God  in  that 
distant  past.  "The  blood  of  Jesus  ;  foreknown  be- 
fore the  foundation  of  the  world," — here  was  all  that 
was  implied  in  redemption  and  its  work.  It  was  no 
after-consideration  ;  no  remedy  to  correct  a  mistake. 

1  Eph.  i.  3-5.  2  I  Peter  i.  18-20.  ^  John  xvii.  24. 


CHRIST   IN   THE   ETERNAL   PAST.  21 

It  was  part  of  the  great  original  plan.  While  we  can- 
not fathom  the  purposes  of  Omniscience,  it  is  pro- 
found satisfaction  to  see  that  all  was  known  to  God. 
The  whole  history  of  the  future  in  all  its  details,  the 
place  of  every  person,  the  effect  of  every  act,  the 
course  of  all  the  ages,  the  final  outcome  of  all,  were 
known,  considered,  and  arranged.  This  is  as  sure  as 
that  God  is  God.  God  has  left  no  gaps  ;  there  are 
to  be  no  surprises,  nor  any  mistakes  to  be  rectified. 
Every  contingency  was  provided  for. 

We  are  now  to  contemplate  Christ  at  this  point 
of  his  history.  He  has  a  part  in  this  great  future. 
He  is  to  be  a  subject  of  the  plan,  a  beneficiary  of  it, 
and  above  all,  its  great  executive.  He  therefore  must 
have  regarded  it  with  the  most  intense  interest  and 
expectancy.  He  looks  forward  to  activity,  to  struggle, 
to  accomplishment,  to  victory,  to  the  joy  which  shall 
come  to  himself,  and  infinite  blessing  which  shall 
come  to  myriads  of  created  beings  ;  and  more  than 
all,  to  the  glory  which  shall  come  to  God  his  Father. 
For  Christ,  personally,  it  is  a  new  life  into  which  he 
is  to  enter.  He  is  to  have  a  new  companionship. 
A  company  of  beings  are  to  be  his  for  a  peculiar 
possession.  They  are  to  be  his  bride.  They  are  to 
take  his  nature,  and  he  is  to  take  theirs.  Herein 
lies  the  grandeur  of  the  believer's  position.  It  is  to 
this  Paul  refers  in  this  passage  :  * '  Who  saved  us, 
and  called  us  with  a  holy  calling,  not  according  to 
our  works,  but  according  to  his  own  purpose  and 
grace,  which  was  given  us  in  Christ  Jesus  before 
times  eternal."^ 

It  is  also  to  this  period  this  Scripture  applies  : 
* '  Through  whom  also  he  made  the  worlds  [margin, 
ages].'"^  The  ages  were  framed  by  the  word  of  the 
great  Architect  of  the  universe.  The  duration  of  each 
period  of  the  coming  time  and  its  character  were  es- 
tablished by  him.     The  geons  necessary  for  the  forma- 

i2Tim.  i.  9.  2Heb.  i.  2. 


22  CHRIST    IN    THE    ETERNAL   PAST. 

tion  of  earth  and  the  old  world  of  monstrous  life,  and 
the  after  world  of  the  present  creation,  and  the  era 
of  the  antediluvians,  and  the  Israelitish  age,  and  our 
own,  and  that  to  follow,  and  down  to  the  last  tem- 
poral world  or  age,  and  beyond  into  eternity,  —  all 
were  then  **  framed"  by  Christ  on  the  plan  of  God. 
These  are  so  framed  together  that  they  constitute  one 
harmonious  whole,  each  part  contributing  to  the  other 
and  dependent  upon  it.  The  successive  ages  grow 
out  of  the  previous  age,  as  plant  from  seed,  flower 
from  plant,  and  fruit  from  flower,  and  yield  each  its 
harvest  of  results  as  God  has  purposed  from  the  be- 
ginning, and  Christ  has  appointed. 

It  is  to  Christ's  preexistent  state  that  the  words, 
'  *  The  first-born  of  all  creation  "  refer.  ^  The  expres- 
sions '*born"  or  **  begotten"  refer  to  three  manifes- 
tations of  Christ :  His  resurrection  —  * '  the  first-born 
from  [  or  of  ]  the  dead  ;  "  ^  his  birth  of  Mary  —  ' '  There 
is  born  to  you  this  day  in  the  city  of  David,  a  Saviour 
which  is  Christ  the  Lord;"*  and  to  his  preexistent 
state  —  ' '  The  first-born  of  all  creation. "  In  the  resur- 
rection he  became  the  first-born  from  the  dead,  and 
was  manifested  in  a  glorified  body.  In  his  birth  of 
Mary  he  revealed  himself  in  a  human  nature  or  soul 
with  all  its  properties.  This  first  manifestation  of 
Christ  we  can  scarcely  understand.  But  judging  from 
the  subsequent  experiences  to  which  the  same  expres- 
sion is  applied,  and  the  connection  of  the  term  with 
the  coming  creation,  it  was  a  definite  revelation  of 
himself,  purely  spiritual,  in  which  he  prepared  himself 
for  the  execution  of  the  great  plan  which  lay  before 
him.  All  these  revelations  were  peculiar  to  Christ. 
He  was  in  each  *'The  only-begotten  Son  of  God." 
In  a  sense,  also,  in  each  he  was  ' '  the  first-born  among 
many  brethren."  It  is  the  same  difference  and  simi- 
larity which  exists  in  all  things  between  Christ  and 
his  people.     He  lived  our  life,  and  we  live  his. 

iCol.  i.  15.  55  Rev.  i.  5;  Col.  i.  18.  3  Luke  ii.  Ii. 


CHRIST   IN   THE  lETERNAL   PAST.        ^  2$ 

By  primogeniture  in  all  these  respects,  but  espe- 
cially in  the  primordial  manifestation,  Christ  entered 
a  position  of  sanctity,  dignity,  privilege,  responsibility, 
and  infinite  possibilities.  The  first-born  was  holy 
unto  the  Lord  ^ —  God's  especial  property  and  servant. 
So  Christ  became  God's  great  servant  in  a  sense,  per- 
haps, impossible  in  his  original  divine,  personal  equality 
with  the  Father.  Christ  is  also  by  primogeniture  Lord 
of  all.  He  is  by  his  resurrection  the  head  of  all  glo- 
rified saints,  by  his  birth  the  first  of  all  humanity,  and 
by  his  primordial  manifestation,  first  and  Lord  of  all 
intelligences  in  earth  or  heaven.  By  these  succes- 
sive manifestations  Christ,  by  the  divinely  acknowl- 
edged law  of  primogeniture,  received  the  birthright 
also.  He  became  thereby  successively  Prophet,  Priest, 
and  King  to  all  succeeding  things,  beings,  and  ages. 
He  is  Prophet  by  his  primordial  manifestation  ;  Priest 
by  his  incarnation,  and  King  by  the  resurrection  from 
the  dead.  These  offices  far  transcend  the  relation- 
ships to  Israel  and  the  church.  They  are  the  great 
universal  offices  to  all  creation. 

Especially  was  this  true  of  his  prophetic  office. 
It  was  as  Prophet  he  acted  from  this  on,  as  will  be 
seen,  until  redemption.  The  spiritual  manifestation 
of  Christ  was  his  special  fitting  for  this  office  which  is 
peculiarly  a  spiritual  one.  It  is  the  spirit  of  the 
prophet  which  receives  the  message,  and  it  is  in  the 
spirit  he  does  his  work.  The  Holy  Spirit  had  in 
Christ,  then,  a  perfect  spirit  to  which  and  through 
which  he  could  and  did  communicate,  and  speak,  and 
act.  Christ  also  assumed  in  this  spiritual  manifesta- 
tion vast  responsibilities.  He  stands  to  all  coming 
creation  and  beings  as  Adam  stood  to  the  human 
race.  From  him  all  proceed  ;  on  him  all  depend. 
Their  loss  is  his  loss.  Whatever  consequences  befall 
the  coming  creation,  Christ  must  bear  the  whole  re- 
sponsibility and  guilt  and  fate.  The  destroyer  attacks 
lEx.  ii.  15. 


24  CHRIST   IN   THE   ETERNAL   PAST. 

the  first-born.^  So  also  the  dehverance  depends  on 
Christ.  Their  ruin  is  his  to  remedy.  We  see  here  the 
ground  plan  of  redemption.  It  is  inwoven  in  the  very 
nature  of  Christ.  * '  He  is  before  all  things,  and  in 
him  all  things  consist."^  In  this,  Christ  entered  upon 
the  great  plan  of  the  ages  and  fully  committed  him- 
self to  the  great  undertaking.  In  this  primordial 
manifestation  Christ  ever  after  revealed  himself  un- 
til his  incarnation.  In  this  he  w^as  Creator  and  Je- 
hovah. In  this  he  v^as  the  Angel  of  the  Covenant. 
In  this  he  is  regarded  as  subservient  to  God.  It  w^as 
the  first  of  the  steps  by  which  the  eternal  and  infinite 
God  in  the  person  of  his  Son  descended  to,  and  en- 
tered into,  connection  and  fellowship  with  finite  and 
created  things. 

The  title  applied  to  Christ  in  this  manifestation 
is  ''The  Word."  It  is  the  designation  of  his  pro- 
phetical ofBce.      Cremer  writes  on  this  as  follows  :  — 

"When  St.  John  calls  Christ  according  to  his  eternal  being 
'The  Word,'  this  must  not  be  regarded  as  the  expression  and 
designation  of  his  inner,  divine  relationship.  ,  .  .  Christ  is 
called  the  Word  because  of  what  he  always  is  for  the  world, 
and  on  account  of  what  he  is  for  the  New  Testament  church, 
as  thus  designated  ;  viz.,  the  representation  and  expression 
of  what  God  says  to  the  world, — he  in  whom  and  by  whom 
God's  mind  and  purposes  toward  the  world  find  their  true 
and  full  expression.  .  .  .  His  relationship  to  the  world  and  to 
mankind  rests  upon  this."  3 

This  title,  then,  is  the  designation  of  Christ  after 
entering  the  relationship  spoken  of,  in  the  first  mani- 
festation of  himself,  and  refers  not  to  the  eternal 
relationship  of  Christ  to  God  the  Father,  but  his 
subsequent  relationship  as  the  manifestation  of  God, 
contemplating  and  conducting  the  great  plan  now 
being  entered  upon. 

"The  Word"  declares  Christ's  relationship  to 
God  in  this  first  manifestation  of  himself.      As  a  word 

MIeb.  ii.  28.  2Col.  i.  17. 

3  Biblico-Theological  Lexicon,  Edinburgh,  1872,  p.  406. 


CHRIST    IN    THE    ETERNAL    PAST.  2$ 

is  to  the  thought,  as  a  perfectly  expressive  word  de- 
clares the  very  thought,  so  Christ  manifests  the  mind 
of  God.  The  whole  wisdom  of  God  is  shown  in 
Christ.  Therefore  this  title  ''Wisdom,"  is  also  ap- 
plied to  Christ.^  It  is  also  to  Christ  in  this  character 
that  the  scripture  refers  which  reads,  ' '  In  him  were 
all  things  created."  He  was  God's  plan  of  creation 
as  will  be  seen.  He  is  the  embodiment  of  God's  pur- 
poses from  first  to  last  in  all  ages.  There  is  more 
than  wisdom  or  plan  in  this  title.  God's  word  is 
equal  to  his  act.  It  is  clothed  with  the  plenitude  of 
energy.  The  prophet  works  as  well  as  speaks.  In- 
deed, looking  at  the  earthly  ofBce,  it  is  by  the  prophet 
alone  that  not  only  all  God's  words  were  spoken,  but 
all  his  acts  were  performed  up  to  the  time  of  re- 
demption. In  this  office,  then,  and  in  this  title  were 
expressed  and  effected  all  that  was  said  and  done  by 
Christ  up  to  the  assumption  of  the  succeeding  offices 
of  Priest  and  King.  It  was  as  the  Word  he  acted  not 
only  in  creation  ("all  things  were  made  by  him"), 
but  it  was  as  the  Word  he  acted  all  through  the  Old 
Testament  age.  ' '  In  him  was  life,  and  the  life  was 
the  light  of  men."*^  All  his  dealings  with  all  man- 
kind as  well  as  Israel  were  as  the  Word  of  God.  Even 
in  the  time  of  the  assumption  of  his  kingly  ofBce,  be- 
fore taking  to  himself  openly  the  kingdom,  but  in  the 
preparatory  conflict,  leading  the  victorious  hosts  of 
heaven,  the  name  he  then  assumes  is  this  his  first 
title.  It  is  recorded  :  ' '  His  name  is  called  The  Word 
of  God." « 

This  title  however  does  not  express  all  of  Christ's 
nature  or  work.  It  is  expressive  of  intellectual  rather 
than  affectional  nature.  But  more  than  intellectual 
or  even  dynamic  display  is  necessary  for  redemption. 
Christ  must  become  man  ;  and  man  is  more  than  in- 
tellect. This  title,  then,  expresses  Christ's  work  and 
nature  up  to  his  incarnation,  when  we  read :   *  *  And 

^  Proverbs  viii.  ^  John  i.  3,  4.  '  Rev.  xix.  13. 


26  CHRIST    IN    THE    ETERNAL    PAST. 

the  Word  became  flesh  and  dwelt  among  us  (and  we 
beheld  his  glory,  glory  as  of  the  only  begotten  from 
the  Father),  full  of  grace  and  truth."'  Christ,  then, 
under  this  title  must  be  regarded,  as  the  Scripture  in- 
dicates, as  manifesting  himself  in  his  first  and  partial 
revelation.  It  is  the  Christ  of  wisdom  and  power, 
the  qualities  necessary  in  the  work  of  creation,  and 
also  seen  in  the  Old  Testament  where  these  qualities 
characterize  the  divine  actings. 

In  this  title  and  power  Christ  advances  to  the 
execution  of  the  great  plan  which  lay  before  him. 
We  can  judge  his  thoughts  in  a  limited  way  by  our 
own.  As  man  is  in  the  divine  image  and  reflects  the 
divine  nature  even  in  his  ruined  state,  we  with  the 
Spirit  of  God  may  enter  into  some  apprehension  of 
the  mind  of  Christ  in  this  his  first  revealed  acting. 
We  see  him  looking  out  into  an  empty  universe  and 
down  the  long  vista  of  the  eternal  ages,  with  feelings 
infinite  yet  comprehensible.  Infinity  is  not  absence 
of  all  such  feelings  as  we  know,  but  rather  intensity 
and  infinity  of  them.  So  Christ,  we  may  believe, 
looked  forward  with  expectancy,  confidence,  and  tri- 
umph. He  well  knows  all  which  is  involved  in  bring- 
ing into  existence  created  beings  with  all  their  frailty 
and  indeed  certainty  of  erring  and  failing.  He  sees 
the  final  outcome,  and  it  is  infinitely  glorious.  It  is 
all  one  great  plan  in  which  everything  has  its  place 
and  works  out  its  intended  purpose,  and  all  to  display 
the  glory  of  God  in  the  grace  he  is  to  show  to  the 
coming  universe  and  all  its  beings. 

1  John  i.  14. 


CHAPTER 


THE  WORD. 

CHRIST    IN    CREATION. 

Creation  was  the  work  of  God  the  Father,  Son, 
and  Holy  Spirit.  This  is  not  only  intimated  by  the 
plural  forms  of  the  names  and  pronouns  applied  to 
God  in  the  account  of  creation  in  Genesis,  but  can 
also  be  inferred  from  the  spiritual  work  of  regenera- 
tion of  which  it  is  a  type  and  the  specific  statements 
as  to  the  part  of  each  person  of  the  Godhead.  Over 
against  the  three  divine  persons  in  creation  we  see 
three  distinct  parts,  —  the  production  of  Life,  Matter, 
and  Arrangement. 

"A  threefold  unity;  namely,  a  unity  of  power,  a  unity  of 
form,  or  family,  and  unity  of  substantial  composition  does 
pervade  the  whole  living  world."  ^ 

We  are  instinctively  led  to  ask  if  there  was  not 
an  allotment  of  these  parts  in  creation  to  the  several 
Persons  of  the  Godhead.  We  find  it  is  so  in  the 
spiritual  sphere. 

God  the  Father  is  the  Great  First  Cause.  From 
him  came  all  existences  ;  he  is  the  Father  of  Spirits. 
To  God  the  Father  we  must  attribute  also  the  crea- 
tion of  elementary  matter.  Whatever  view  may  be 
taken  of  the  subsequent  process,  this  is  essential  to 
every  system  of  science  and  philosophy.  No  theory 
has  ever  been  even  proposed  to  account  for  the  origin 
of  existences.  This  is  the  statement  of  the  first  verse 
of  Genesis  which  is  literally,  ' '  In  the  beginning  God 
1  Huxley,  "  Lay  Sermons."     New  York,  187 1,  p.  122. 

[27] 


28  CHRIST    IN    CREATION. 

created  the   substance  of    the  heavens  and  the  sub- 
stance of  the  earth." 

The  Holy  Spirit  is  expressly  declared  in  many 
scriptures  as  the  author  of  life.  We  know  well  this  is 
true  of  spiritual  life  ;  but  it  is  also  true  of  all  other 
forms  of  life.  His  sphere  as  the  Lifegiver  extends 
over  all  forms  of  life.  He  is  the  author  of  all  psy- 
chical and  even  organic  life.  Each  living  thing  can 
say,  ''The  Spirit  of  God  hath  made  me  and  the 
breath  of  the  Almighty  hath  given  me  life."^  Not 
only  so,  but  that  strange  form  of  life  which  resides 
in  inorganic  things,  which  we  call  Force,  comes  from 
the  great  Life-  and  Force-giver.  ' '  The  Spirit  of  God 
moved  upon  the  face  of  the  waters."^  "By  the 
word  of  the  Lord  were  the  heavens  made  ;  and  all 
the  host  of  them  by  the  breath  of  his  mouth. "  ^  * '  By 
his  Spirit  the  heavens  are  garnished."* 

This  leaves  as  the  sphere  of  the  special  work  of 
Christ,  arrangement,  or  formation  of  all  things. 

This  is  Christ's  own  account  of  his  work.  "  Then 
was  I  by  him  as  a  master  workman. "  ^ 

We  have  seen  that  Christ  was  the  embodiment  of 
the  divine  wisdom.  All  God's  workings  also  are 
through  him.  He  was  and  is  God's  great  Executive. 
He  takes  that  which  God  has  created,  and  from  it 
forms  all  things,  material,  psychical,  and  spiritual. 
This  threefold  work  of  the  Godhead  is  seen  in  the 
creation  of  man  :  ' '  And  the  Lord  God  formed  man 
of  the  dust  of  the  ground,  and  breathed  into  his 
nostrils  the  breath  of  life."'  Christ  took  the  substance 
already  created  and  "formed"  man;  then  into  this 
formed  body  through  him  the  Holy  Spirit  "  breathed 
the  breath  of  life. "  So  in  the  spiritual  work  of  Christ  ; 
he  takes  "the  men  whom  thou  hast  given  me,"  forms 
them  into  followers,  disciples,  and  apostles,  and  into 
these  afterward  the  Holy  Spirit,  on  the  day  of  Pen- 

'  Job  xxxiii.  4.  ^  Gen.  i.  2.  ^Vs.  xxxiii.  6. 

*Job  xxvi.  13.  5Prov.  viii.  30,  ^  Gen.  ii.  7. 


CHRIST    IN    CREATION.  29 

tecost,  breathes  life.  The  work  of  God  and  Christ  is 
so  spoken  of  by  the  apostle  :  '*  There  is  one  God,  the 
Father,  of  whom  are  all  things,  and  we  unto  him  ; 
and  one  Lord,  Jesus  Christ,  through  whom  are  all 
things,  and  we  through  him."^ 

We  should  clearly  distinguish  between  three  great 
stages  in  the  creation  of  the  universe  and  our 
world.  The  first  was  the  formation  of  the  material 
universe,  of  which  our  world  is  a  part,  and  doubtless 
formed  at  the  same  time  and  in  the  same  way.  The 
second  great  stage  was  the  creation  of  the  primeval 
order  of  life  which  geology  reveals  to  us.  The  third 
stage  was  the  six  days'  work  spoken  of  in  Genesis. 
The  first  stage  was  the  formation  of  the  material, 
inorganic  universe.  Of  this  Scripture  says  :  *'  In  the 
beginning  God  created  the  heaven  and  the  earth." 
How  God  made  the  universe  we  are  not  told.  It  was 
no  doubt  a  long  series  of  ages.  Christ  labored  by 
what  we  call  natural  processes.  The  description  of 
the  workings  of  Christ  in  the  forming  of  the  universe 
of  primeval  matter  is  given  in  many  places.  "By 
the  word  of  the  Lord  were  the  heavens  made  and  all 
the  host  of  them  by  the  breath  of  his  mouth."" 
* '  Who  hath  measured  the  waters  in  the  hollow  of 
his  hand,  and  meted  out  heaven  with  the  span, 
and  comprehended  the  dust  of  the  earth  in  a  meas- 
ure, and  weighed  the  mountains  in  scales,  and  the 
hills  in  a  balance."^  The  whole  of  this  description 
conveys  the  idea  of  careful,  systematic  execution.  It 
is  the  work  of  the  builder  constructing  a  great  edifice, 
and  this  is  the  figure  everywhere  applied  to  the  con- 
struction of  the  earth.  "It  is  he  that  buildeth  his 
chambers  in  the  heaven,  and  founded  his  vault  upon 
the  earth."*  Job,  the  oldest  book  of  Scripture,  is 
particularly  rich  in  accounts  of  the  cosmical  work  of 
Christ. 

1 1  Cor.  viii.  6.  ^Ps.  xxxiii.  6. 

^Isa.  xl.  iz.  *Amos  ix.  6. 


30  CHRIST    IN    CREATION. 

It  is  implied  in  Scripture,  if  not  directly  stated, 
that  angels  were  created  before  other  things  or  beings. 
Christ  first  surrounded  himself  with  assistants.  It  is 
taught  in  Scripture  that  angels  are  used  in  all  realms 
of  divine  operations.  They  assist  in  the  administering 
of  the  affairs  of  divine  government,  and  are  minister- 
ing spirits  to  God's  people.  They  are  also  used  in 
the  operations  of  nature.  ''And  of  the  angels  he 
saith  :  He  maketh  his  angels  winds  and  his  minis- 
ters a  flame  of  fire.  "^  The  passage  in  the  creation 
psalm,  from  which  this  is  a  quotation,  is  thus  ren- 
dered there  :  '  *  Who  maketh  winds  his  messengers  : 
his  ministers  a  flaming  fire."^  Here,  then,  is  a  great 
revelation  of  personal,  supernatural,  intelligent  beings 
operating  the  forces  we  call  natural.  All  this  agrees 
with  the  discoveries  of  science.  We  see  that  our 
globe,  which  is  undoubtedly  a  specimen  of  the  uni- 
verse, was  formed  by  the  operation  of  the  great  forces 
of  nature,  especially  fire,  all  in  an  intelligent  manner 
working  to  the  great  end  we  see  displayed  in  the  per- 
fect adaptation  of  the  earth  to  its  purpose.  This 
makes  creation  comprehensible.  Here  is  a  succession 
of  sufficient  causes.  First,  God  by  a  certain  act  pro- 
ducing the  elements  of  all  substance,  force,  and  life  ; 
second,  Christ  forming  these,  by  means  of  intelligent 
subordinates,  working  through  these  great  natural 
agencies,  into  the  manifold  forms  we  see  in  earth 
and  air  and  sea  and  sky. 

Olshausen  writes  on  this  : — 

"The  agency  of  angels  has  reference  principally  to  the 
physical  part  of  existence.  They  are  the  living  supports  and 
springs  of  motion  to  the  world  for  which  the  modern  mechan- 
ical view  of  the  world  has  substituted  what  are  called  powers 
of  nature."  ^ 

There  occurs  in  the  record  various  expressions 
describing  the   divine   operation,  such  as,   '*  And  God 

iHeb.  i.  7.  2ps.    civ.  4. 

3 "Gospels,"  5  Vols.,  Edinburgh,  1855;  Vol.  i,  p.  46. 


CHRIST    IN    CREATION.  3 1 

said;"  ''And  God  created;"  *'And  God  made." 
These  are  not  synonymous.  They  imply  varying 
forms  of  operation  ;  sometimes  creative  fiat  ;  again,  by 
gradual  formation;  at  times,  by  the  operation  of 
powers  by  us  as  yet  undiscovered,  and  again,  by  such 
forces  as  fire,  to  us  well  known. 

Having  finished  the  earth  to  a  condition  capable 
of  supporting  life,  Christ  begins  the  second  great 
part  of  storing  the  earth  with  necessary  materials  and 
provisions  for  the  comfort  of  the  race  during  the  ages 
to  come.  We  see  in  this  old  world  a  vast  population 
of  plants  and  animals.  They  were  monstrous  races. 
They  were  evidently  not  made  for  beauty  or  admiring 
contemplation,  as  is  nature  to-day.  Nor  were  they 
fit  for  the  association  of  human  beings.  Looked  at 
for  themselves,  there  appears  to  be  no  reason  for 
their  existence.  But  they  lived,  not  for  themselves, 
but  for  the  race  and  world  to  come.  Their  mission 
was  to  accumulate  wealth  and  leave  it  to  others.  To 
them  we  owe  our  vast  supplies  of  coal,  oil,  gas,  and 
other  products,  some  of  which  are  doubtless  not  yet 
discovered.  Here  was  Christ  in  prevenient  grace. 
He  toils  ages  to  build  the  house,  and  ages  longer  to 
fill  its  treasure  vaults  with  precious  metal,  and  still 
more  ages  to  fill  its  cellars  with  fuel  for  winters  which 
have  not  yet  commenced  their  icy  rounds,  and  illumi- 
nating substances  for  darkness  not  yet  existing,  and 
all  for  a  race  not  yet  created,  but  on  which  he  has 
set  his  heart  with  the  love  of  infinite  desire.  The 
work  of  the  monstrous  fauna  and  flora  being  done, 
they  are  overwhelmed  in  world-wide  overthrows,  and 
their  remains  hermetically  sealed  for  the  use  of  those 
who  shall  need  them. 

The  state  of  the  earth  at  the  close  of  this  old  age 
is  described  in  the  Revised  Version  as  "waste  and 
void."^  This  conveys  a  very  different  idea  from  that 
given   in   the   Authorised   Version.     The    expression 

1  Gen,  i.  2, 


32  CHRIST    IN    CREATION. 

there  is,  ''without  form  and  void."  The  latter  de- 
scribes an  unformed  world,  while  the  former  an  earth 
formed,  but  in  ruins.  As  we  have  seen,  the  earth 
was  formed  and  had  been  used  for  many  ages. 

The  state  described  by  the  words  in  the  Revised 
Version,  quoted  above,  is  the  true  one.  It  is  that  of 
a  world  in  ruins.  The  earth  was  a  globe  as  it  is  to- 
day before  the  six  days'  work  began.  The  geologic 
strata  were  as  we  see  them,  save  for  subsequent  up- 
heavals in  the  formation  of  continents  and  islands. 
It  was  however  covered  with  water  and  enswathed  in 
clouds  and  darkness.  It  was  the  same  state  in  which 
the  prophet  saw  the  earth  after  the  desolating  judg- 
ments of  the  last  day  :  *'  I  beheld  the  earth,  and,  lo, 
it  was  waste,  and  void;  and  the  heavens,  and  they  had 
no  light. "  ^  It  is  important  to  remember  this  as  we 
now  come  to  consider  the  subsequent  work  of  crea- 
tion. The  six  days'  work,  then,  was  commenced  on 
an  earth  finished  as  to  its  form  and  internal  con- 
tents long  before  this  period  began. 

The  word  ' '  day  "  is  used  in  the  first  two  chapters 
of  Genesis  in  four  different  meanings  :  the  time  of 
daylight,  twenty-four  hours,  each  of  the  six  days, 
and  the  whole  creation  age.  Examining  the  six 
days'  work  from  this  point  of  view,  we  see  that  while 
we  cannot  tell  how  long  each  "day"  was,  no  long 
periods  were  necessary,  under  any  view  of  creation, 
to  effect  all  described  in  the  record.  Why  should  a 
long  age  be  required  to  produce  light  ?  The  world  is 
flooded  with  light  every  morning  in  less  than  an  hour. 
It  was  doubtless  some  special  kind  of  light,  for  it  is 
recorded,  **  God  saw  the  light  that  it  was  good."  The 
conditions  were  different  and  the  operation  also ;  yet 
whether  by  those  operations  we  call  natural,  or  those 
we  call  supernatural,  the  lifting  or  dissipation  of  the 
surrounding  vapors  to  permit  the  entrance  of  light 
sufficient  for  the  growth  of  the  lower  forms  of  plants 

1  Jcr.  iv.  23. 


CHRIST   IN   CREATION.  33 

does  not  seem  such  an  incredible  event  as  to  lead 
to  incredulity  upon  the  part  of  any  one  believing  in 
God.  The  second  day's  work  v^as  the  production  of 
atmospheric  air  by  the  combination  of  its  constituent 
gases  or  its  diffusion  by  the  lifting  of  the  clouds  of 
vapors  which  rested  upon  the  waters.  We  see  this 
done  upon  a  lesser  scale  at  the  breaking  up  of  every 
storm. 

The  third  day's  work  was  the  separation  of  a  portion  ^ 
of  land  by  its  elevation  above  the  surrounding  waters,  ^ 
and  the  infusion  of  the  germs  of  plant  life.  The 
beginnings  of  life  were  no  doubt  small,  as  is  the  be- 
ginning of  all  life  still.  All  this  calls  for  no  very 
extended  period.  Upheavals  of  great  portions  of 
the  earth's  surface  have  often  occurred  in  a  short 
time,  while  the  sproutings  of  a  spring  day  are  a 
greater  exhibit  than  this  first  and  probably  limited 
growth. 

The  work  of  the  fourth  day  related  to  the  sun  and  J 
planets.  These  globes  are  formed  of  the  same  con- 
stituents as  the  spectroscope  tells  us,  and  therefore 
of  the  same  origin  as  the  earth.  This  was  not  there- 
fore the  creation  of  the  solar  bodies.  The  record 
tells  us  what  the  work  of  the  fourth  day,  which  re- 
lated to  them,  was  :  *^  Let  there  be  lights  in  the  firma- 
ment of  heaven  to  divide  the  day  from  the  night,  and 
let  them  be  for  signs  and  for  seasons,  and  for  days 
and  for  years ;  and  let  them  be  for  lights  in  the 
firmament  of  the  heaven,  and  it  was  so.  "^  The  word 
''  light  "  is  literally,  light-bearer.  The  latest  deliver- 
ance of  science  as  to  the  sun  is  that  it  is  a  dark  body 
surrounded  by  a  luminous  photosphere  or  flame  ;  or 
in  the  language  of  Scripture,  a  **  light-bearer. " 
Whether  this  photosphere  was  then  produced  or  its 
rays  were  then  permitted  to  penetrate  the  atmos- 
phere of  earth  still  further  is  immaterial,  it  was  then 
established  for  light. 

iGen.  i.  14. 
3  -,         - 


34  CHRIST    IN    CREATION. 

Sufficient  attention  has  not  been  given  to  the  re- 
mainder of  the  record,  wherein  it  is  declared  they 
were  appointed  for  signs,  seasons,  days,  and  years. 
The  varying  seasons  and  the  years  are  produced  by 
the  inchnation  of  the  earth's  axis,  as  is  well  known, 
but  there  was  a  time,  science  tells  us,  when  there  was 
no  varying  in  the  seasons.  There  were  at  the  poles 
regions  of  perpetual  winter  as  now,  and  at  the  equator 
a  region  of  perpetual  heat  as  now,  and  between 
these,  regions  of  different  but  unvarying  temperature, 
but  there  were  no  annual  changes  anywhere.  This 
indicates  a  position  of  the  earth's  axis  parallel  to  that 
of  the  sun.  The  time  came  when,  so  science  tells  us, 
the  earth's  axis  was  suddenly  changed,  the  climatic 
zones  were  therefore  modified  and  became  as  they  are 
to-day,  or  nearly  so.  There  is  no  want  of  harmony 
here  between  science  and  the  Bible.  If  this  was  the 
work  of  the  fourth  day,  and  there  is  much  reason  to 
think  so,  it  too  could  have  occurred  in  a  comparatively 
short  time.  The  creation  of  the  higher  forms  of 
plants  and  animals  in  land  and  sea  suitable  to  such  a 
a  changed  climatic  condition  was  the  work  of  the  fifth 
and  sixth  days,  ending  in  the  creation  of  man. 

It  is  interesting  to  notice  that  the  six  days'  work 
/  lies  in  two  corresponding  periods  of  three  days  each, 
^  the  last  three  corresponding  to  the  first  three.  In  the 
first  day,  light  is  created  ;  in  the  fourth,  the  heavenly 
luminaries  are  adjusted  to  their  office.  In  the  second 
day  the  waters  and  air  are  produced  or  rather  gath- 
ered into  their  respective  spheres;  in  the  fifth  day 
fish  and  birds  are  created.  The  third  day  land  is 
separated ;  and  in  the  sixth,  the  land  animals  and 
man  are  created. 

If  we  could  see  creation  in  actual  operation,  we 
would  probably  see  all  being  done  as  naturally  as  the 
operations  of  nature  about  us  every  day.  There  are 
forces,  of  which  we  know  but  little,  whereby  mind 
acts  upon  matter  in  what  is  to  us  a  mysterious  man- 


CHRIST    IN    CREATION.  35 

ner.  We  realize  in  our  own  bodies  this  strange  act- 
ing of  the  psychical  upon  the  physical,  and  even 
stranger  operations  of  mind  upon  outside  matter. 
The  great  Mind  which  pervades  all  the  universe  could 
act  on  the  surrounding  substance  in  entire  harmony 
with  laws  to  us  unseen  and  unknown.  When  the 
Creator  said,  ''Let  there  be  light,"  *' Let  the  waters 
bring  forth,"  ''Let  the  earth  bring  forth,"  there  ac- 
companied these  commands  an  energy  which  carried 
them  into  effect.  The  uniformity  of  nature  shows  one 
great  whole  produced  by  one  great  Mind.  Life  is  the 
seed  and  nucleus  of  the  physical  surrounding  substance. 
Given  this  germ  of  life,  and  all  things  are  possible. 
Here  we  may  study  the  type  by  the  antitype.  The  in- 
breathing of  the  Holy  Spirit  is  the  beginning  of  that 
new  life  which  develops  into  the  babe  in  Christ,  grows 
into  the  youth,  and  finally  reaches  the  measure  of  the 
stature  of  the  full-grown  man  in  Christ.  At  Pentecost 
we  see  a  spiritual  work  parallel  to  that  of  creation. 
There  are  the  same  phenomena,  —  the  light,  the  wind, 
the  earthquake, —  all  referring  us  to  the  old  creation 
as  a  type  of  the  new.  By  that  one  great  in-bre8.thing 
there  were  imparted  to  the  subjects  of  the  divine 
power  the  germs  of  all  divine  gifts  and  graces.  So  in 
creation  there  was  by  the  same  breath  or  word  the 
infusion  into  air  and  earth  and  sea  the  germs  of  the 
countless  forms  of  life,  each  coming  to  maturity  under 
the  divine  law  of  its  being  which  has  governed  it 
ever  since.  There  is  an  added  clause  to  all  the  fiats 
of  creation — "And  it  was  so."  This  means  more 
than  the  taking  place  of  the  events  commanded. 

"The  particle  (or  the  adjective  rather)  never  loses  the 
primary  idea  of  fixedness,  establishment,  order.  And  it  was 
so, —  rather,    '  and  it  became  forever  fixed,  established.'"  ^ 

The  fact  that  creation  is  one  of  the  types  of  the 
spiritual  work  of  Christ,  makes  it  important  and  ab- 

^  Lange,  "  Commentary  on  Genesis;  "  New  York. 


36  CHRIST    IN    CREATION. 

solutely  necessary  to  notice  what  it  was.      It  is  thus 
defined  in  Scripture:    **  By  faith  we  understand  that 
the  worlds  have  been  framed  by  the  word  of  God,  so 
that  what  is  seen  hath  not  been  made  out  of  things 
which  do  appear."^     There  is  no  preceding  hfe  from 
which  the  new  creation  comes.      In  the  earth's  former 
state  there  was  a  monstrous  order  of  things  utterly 
unfit  for  the  use  of  man.      It  was  suddenly  and  com- 
pletely destroyed  as  Scripture  and   geology  agree  in 
showing.     So   in  the  spiritual  work  of    Christ   there 
is  a  killing  before  a  making  alive,  ''mortification  be- 
fore vivification."     Both  these  divine  works  are  from 
above.      It  is  as  true  of  a  world  as  it  is  of  a  man, 
each  must  be  born  again.      Regeneration  is  distinctly 
stated  in  Scripture  as  a  creation.      * '  If  any  man  is 
in  Christ,   there  is  a  new  creation."^     The  regener- 
ate are    "created   in    Christ"   *' after  the   image   of 
him  that  created  him,"  ''created  in  righteousness."^ 
Seeing,  then,  that  creation  is  a  type  and  illustra- 
tion of  the  spiritual  work  of  Christ  in  the  soul  and  in 
the   world,   it  makes   a   radical   difference  what   the 
work  of  the  six  days  was.     Indeed,  this  is  the  great 
line  of  division  and  conflict  to-day  between  the  ad- 
herents of  the  Biblical  account  and  those  who  reject 
it.     This  line  of  division  extends,  as  is  inevitable,  to 
spiritual   truth,    and   therefore   is    the   line   between 
evangelical  and  heterodox  views.      It  affects  all  phi- 
losophy and  sociology  as  well  as  all  theology.     Indeed, 
there  is  scarcely  a  range  of  human  thinking  which  is 
not  vitally  affected  by  the  view  taken  of  the  work  de- 
scribed in  the  first  chapters  of  Genesis.      It  is  for  this 
reason  that  space  is  given  here  to  the  most  prevalent 
and  unscriptural  opposing  theories. 

The  theory  which  confronts  the  Scriptural  narra- 
tive and  the  spiritual  process  alike  is  evolution.  If 
this  was  the  method  of  creation,  it  is  also  the  spir- 

*  Heb.  xi.  2.  2  2  Cor.  v.  17,  margin. 

3  Eph.  ii.  X  ;  iv.  24  ;  Col,  iii.  10, 


CHRIST   IN   CREATION.  37 

itual  method,  for  the  one  is  the  Scriptural  type  of  the 
other.  If  this  is  the  case,  then  man  is  not  guihy,  he 
is  simply  imperfect.  Human  nature  is  not  in  ruins, 
it  is  in  process  of  formation.  Both  man  and  world 
contain  within  themselves  the  ''power  and  potency 
of  every  form  of  life."  All  that  is  needed  are  the 
proper  conditions,  and  the  world  and  mankind  by 
development  will  attain  to  the  kingdom  of  God.  Re- 
ligion itself  was  a  development  which  came  because 
man  found  it  necessary.  All  religions  are  good, 
Christianity  being  the  best  so  far  reached  by  man  ; 
but  he  still  advances,  and  other  and  better  faiths  are 
to  come.  Christianity,  or  much  of  it,  may  be  laid 
aside  as  we  have  laid  aside  paganism.  The  ultimate 
man  will  by  his  own  unaided  efforts  banish  evils  from 
life.  Poverty  will  cease ;  disease  will  be  almost  an- 
nihilated by  the  advance  of  medical  and  sanitary  sci- 
ence ;  life  will  be  vastly  lengthened  and  made  pleasant 
by  inventions  and  improvements,  and  this  will  be  the 
kingdom  of  God  on  earth.  From  all  of  which  it  will  be 
seen  that  the  death  of  Christ  on  the  cross  was  unnec- 
essary for  man's  salvation,  and  in  fact  was  only  a 
beautiful  example  of  self-sacrifice.  As  to  those  who 
die  without  reaching  this  lovely  state  of  life  and  earth, 
there  is  no  provision  for  them.  From  this  it  will  be 
seen  that  evolution  is  not  only  a  theory  of  science,  but 
a  religion  also,  and  has  obtained  as  such  a  wide  ac- 
ceptance. What  is  called  "liberalism"  derives  its 
strength  from  it.  Development  is  the  liberalist's 
Saviour. 

This  theory  is  formidable  because  it  originated  in 
the  domains  of  science.  The  vast  and  deserved  re- 
spect in  which  we  hold  the  deliverances  of  science  has 
won  for  this,  its  favorite  theory  to-day,  wide  accept- 
ance. Evolution  has  not,  however,  met  the  unani- 
mous approval  of  scholars  in  the  various  fields  of 
natural  science. 

Agassiz  wrote  :  — 


38  CHRIST   IN   CREATION. 

*'  I  shall  therefore  consider  the  transmutation  theory  as  a 
scientific  mistake,  untrue  in  its  facts,  unscientific  in  its  meth- 
ods, and  mischievous  in  its  tendency."  ^ 

Dr.  Dawson,  principal  of  Mc  Gill  University, 
Montreal,  writes  :  — 

"The  evolutionist  doctrine  is  itself  one  of  the  strangest 
phenomena  of  humanity.  It  is  destitute  of  shadow  of  proof, 
and  is  supported  merely  by  vague  analogies  and  figures  of 
speech,  and  by  the  arbitrary  and  artificial  coherence  of  its 
own  parts."  ^ 

The  Duke  of  Argyle  writes  :  — 

'•These  hypotheses  are  indeed  destitute  of  proof,  and  in 
the  form  which  they  have  as  yet  assumed,  it  may  be  said 
that  they  make  such  violation  of,  or  departure  from,  all  that 
we  know  of  the  existing  order  of  things,  as  to  deprive  them 
of  all  scientific  base."  ^ 

Sir  Roderick  Murchison  writes  :  — 

'» I  know  as  much  of  nature  in  her  geologic  era  as  any 
living  man,  and  I  fearlessly  say  that  our  geologic  record  does 
not  afford  one  syllable  of  evidence  in  support  of  Darwin's 
theory." 

We  are  met  by  the  assertion  that  no  one  is  ca- 
pable of  passing  upon  the  merits  of  this  theory  or  dis- 
cussing it  unless  he  is  schooled  in  the  various  fields  it 
explores,  and  technically  skilled  in  its  methods  of 
study  and  experiment.  This  claim  we  cannot  ac- 
knowledge, especially  in  view  of  its  inroads  on  Scrip- 
tural and  evangelical  faith.  We  claim  that  ordinary 
intelligence  is  capable  of  considering  its  main  lines  of 
argument  and  the  objections  to  them.  One  may  be 
fully  competent  to  pass  upon  the  merits  of  money  and 
detect  the  counterfeit,  who  knows  nothing  of  the  pro- 
duction of  bills  good  or  bad.  On  the  other  hand,  the 
technical  knowledge  required  to  study  in  such  fields 
as  biology  is  not   necessarily  accompanied   with  the 

^American  Joiiriial,  July,  1880. 

2"  The  Story  of  Earth  and  Man  ;  "   New  York,  1874,  p.  317. 

3  "  The  Reign  of  Law  ;  "  New  York,  5th  ed.,  p.  29. 


CHRIST    IN    CREATION.  39 

higher  order  of  wisdom  which  accurately  discovers 
final  conclusions.  Indeed,  it  is  often  the  case  that 
the  wider  outlook  is  obscured  and  sometimes  perverted 
by  the  immediate  objects  and  themes  of  study  which 
are  no  true  guide  to  the  general  and  accurate  results. 
Evolution  is  confessedly  unproven.  Its  actual 
operation  has  never  been  seen  or  known.  Certain 
facts  are  presented,  and  from  these  the  inference  is 
drawn  that  development  was  the  process  by  which  all 
things  came  9-nd  that  there  could  have  been  no  other 
way.  This  is  a  philosophically  false  position.  Its 
firmest  advocates  admit  its  weakness.  Tyndall  said 
in  a  lecture  before  the  Royal  Institute  in  London, 
in  1887:  — 

"  From  the  beginning  to  the  end  of  the  inquiry  there  is 
not,  as  you  have  seen,  a  shadow  of  evidence  in  favor  of  the 
doctrine  of  spontaneous  generation.  I  am  inexorably  led  to 
the  conclusion  that  no  such  evidence  exists,  and  that  in  the 
lowest  as  in  the  highest  of  organized  creatures  the  method  of 
life  is  that  life  shall  be  the  issue  of  antecedent  life." 

In  his  Belfast  address  he  said  :  — 

"Those  who  hold  the  doctrine  of  evolution  are  by  no 
means  ignorant  of  the  uncertainty  of  their  data,  and  they 
only  yield  to  it  a  provisional  assent." 

Mr.  Huxley  wrote  as  follows  :  — 

"  After  much  consideration  and  assuredly  no  bias  against 
Mr.  Darwin's  views,  it  is  our  clear  conviction  that,  as  the 
evidence  stands,  it  is  not  absolutely  proven  that  a  group  of 
animals  having  all  the  characters  exhibited  by  species  in 
nature,  has  ever  been  originated  by  selection,  whether  artifi- 
cial or  natural." — '■'•  Lay  Sermons,''  New  York,  i8yi,  p.  2gj. 

Dr.  Rudolph  Schmid,  of  Wtirtemberg,  an  advocate 
of  evolution  writes  :  — 

"AH  these  three  theories  [descent,  selection,  and  de- 
velopment] have  not  yet  passed  beyond  the  rank  of  hypothe- 
ses."—  "  Theories  of  Daf^win,''  Tra7islation,  Chicago,  188 j,  p.  61. 

Yet  the  whole  school  of  this  system  are  building 
upon    these  unproven  theories  as  if   they  were  facts 


40  CHRIST   IN   CREATION. 

ascertained  beyond  the  shadow  of  a  doubt,  and  advanc- 
ing into  every  sphere  of  thought  and  activity,  and 
demanding  universal  acceptance. 

The  nature  of  the  facts  adduced  and  the  style  of 
argument  used  in  support  of  this  theory  and  its  con- 
clusions, are  well  illustrated  by  the  following  sum- 
ming up  of  general  conclusions  of  evolution  by  Prof. 
Drummond :  — 

"Take  away  the  theory  that  man  has  evolved  from  a 
lower  animal  condition,  and  there  is  no  explanation  whatever  of 
any  one  of  these  phenomena.  With  such  facts  before  us,  it  is 
mocking  human  intelligence  to  assume  that  man  has  not  some 
connection  with  the  rest  of  the  animal  creation  or  that  the 
processes  of  development  stand  unrelated  to  the  other  ways 
of  nature.  That  Providence  in  making  a  new  being  should 
deliberately  have  inserted  these  eccentricities  without  their 
having  any  real  connection  with  the  things  they  so  well  imitate, 
or  any  working  relation  to  the  rest  of  his  body,  is  with  our 
present  knowledge  simply  irreverence."  ^ 

The  unscientific  and  unphilosophical  assertion  that 
'*  there  is  no  explanation  whatever  of  any  one  of  these 
phenomena"  except  by  evolution,  is  the  foundation- 
stone  of  the  whole  theory.  It  is  a  negative  assertion 
and  not  a  proven  fact.  The  facts  alluded  to  by  Prof. 
Drummond  are  these  :  The  alleged  power  of  new-born 
babies  to  hold  by  a  cane  or  finger  so  as  to  permit  of 
being  lifted  thereby,  meanwhile  keeping  their  limbs 
drawn  up.  The  infant  monkey  does  so  also.  Of 
this,  Prof.  Drummond  says  "there  is  no  explanation 
whatever"  save  that  man  came  from  the  monkey. 
Another  of  these  facts  is  the  presence  of  hair  on  the 
human  body,  especially  on  the  fore-arms  where  it 
grows  in  reverse  direction  to  the  rest  of  the  body, 
and  long  hairs  occasionally  found  in  the  eyebrows. 
This  also  resembles  the  ape,  and  is  therefore  another 
irresistible  proof,  to  doubt  which  is  ''irreverence," 
whether  to  the  ape  or  man  he  does  not  say.  The 
power  some  persons  have  of  twitching  the  ears  and 

^'•Ascent  of  Man,"  New  York,  1895,  p.  87. 


CHRIST    IN    CREATION.  4 1 

moving  the  scalp  is  a  further  proof  of  animal  origin, 
to  doubt  which  is  ''insulting  human  intelligence." 
There  is  found  in  some  instances  in  the  neck  peculiar 
marks  called  **  gill  slits,"  especially  in  the  embryo. 
These  resemble  in  position  and  in  some  other  respects 
the  gills  of  fish,  and  thus  prove  that  man  is  descended 
from  the  fish.  To  doubt  this  is  also  **  irreverence " 
and  "insulting  to  human  intelligence."  These  are 
specimens  of  basal  facts,  arguments,  and  conclusions 
of  the  development  theory  as  stated  by  one  of  its  most 
recent  and  able  advocates.  We  answer  the  whole  by 
an  extract  from  one  of  the  fathers  of  evolution  more 
modest  in  his  claims  than  his  disciples.  Huxley 
wrote  :  — 

"No  amount  of  purely  morphological  evidence  can  suffice 
to  prove  that  forms  of  life  have  come  into  existence  in  one 
way  rather  than  in  another."^ 

Evolution  is  opposed  by  vital  facts  far  greater  in 
their  force  and  vastly  more  fundamental  in  their  char- 
acter than  the  correspondences  which  it  rests  its 
claims  upon.  Some  of  the  facts  which  resist  the  as- 
sertions of  this  theory  are  as  follows  :  — 

1.  Geologic  remains  often  show  a  reverse  order  of 
production  to  that  demanded  by  this  theory.  New 
and  great  forms  appear  suddenly  and  without  any  in- 
termediate links.  Evolution  presupposes  development 
inevitably  upward.  But  facts  often  show  the  reverse. 
Most  of  the  forms  of  life  in  the  geologic  ages  appear  at 
the  first  at  their  best.  To-day  there  is  no  fact  better 
recognized  than  a  tendency  to  degeneration. 

2.  The  extreme  length  of  time  demanded  by  this 
theory  is  utterly  inconsistent  with  the  age  of  the  earth 
as  evidenced  by  the  action  of  tides,  the  heat  of  the 
earth  and  of  the  sun.  The  comparatively  recent  pe- 
riod of  time  within  which  man  has  appeared  on  earth, 
as  shown  by  all  the  evidences  of  geology,  ethnology, 

1"  Study  of  Zoology,"  New  York,  p.  286. 


42  CHRIST    IN    CREATION. 

archaeology,  chronology,  as  well  as  history,  is  incon- 
sistent with  the  long  period  necessary  for  his  develop- 
ment according  to  this  theory. 

3.  Nature  shows  fixed  limits,  or  barriers,  in 
organic  life.  Hybrids  are  sterile.  Artificial  varieties 
produced  by  man  disappear  when  allowed  to  revert  to 
a  state  of  nature.  In  a  state  of  nature  each  thing 
seeks  its  own  proper  food  and  environment,  and  failing 
to  find  it,  perishes.  Each  propagates  after  its  own 
kind  and  develops  unvaryingly  on  its  own  lines. 

4.  No  such  changes  or  modifications  of  species  as 
presupposed  by  this  theory  are  found  or  observed  in 
thousands  of  years  of  human  observation.  The 
forms  pictured  on  the  monuments  of  Egypt  and 
Assyria  are  precisely  such  as  we  have  to-day ;  while 
if  this  theory  was  true,  these  forms  would  in  thousands 
of  years  have  been  pushed  up  so  far  at  least  as  to 
permit  of  measurement  or  recognition. 

5.  Other  fatal  objections  are  thus  stated  by 
Dr.  Robert  Patterson  :  — 

"Natural  Selection  is  not  a  productive  force:  it  cannot 
create,  but  only  preserve,  and  therefore  could  not  populate 
the  world.  .  .  .  Natural  selection  cannot  account  for  organs 
made  or  strengthened  in  opposition  to  the  physical  force  of 
the  animal.  .  .  .  Many  variations  are  positively  injurious  to 
their  owners.  .  .  ,  Variations  are  not  generally  profitable  at 
first,  and  therefore  according  to  this  theory  could  not  be  pre- 
served. .  .  .  Anticipatory  organs  cannot  be  accounted  for  by 
Natural  Selection.  .  .  .  The  improved  types  do  not  crowd 
out  the  simple  forms  as  this  theory  requires.  The  accidental 
occurrence  of  profitable  variations  at  long  intervals  of  time 
could  not  possibly  have  produced  the  beautiful  adaptations  of 
nature.  ...  It  attributes  the  elevation  of  man  and  of  all 
animals  to  an  agency  [the  struggle  for  existence]  which  cannot 
possibly  have  elevated  these  higher  races,  since  it  always  has 
a  degrading  agency."^ 

6.  This  theory  confounds  two  things  which  differ, 
—  the  development  of  species  and  of  the  individual. 
The  facts  of  the  latter  it  adduces  in  support  of  the 

1  "  Errors  of  Evolution  ,  "  Boston,  18S5,  pp.  238-267. 


CHRIST    IN    CREATION.  43 

former.  Such  are  the  facts  of  embriology  and  the 
finding  of  rudimentary  organs  or  parts  or  habits  of 
the  lower  forms  in  the  higher.  These  only  prove  the 
development,  as  will  be  seen  later,  of  the  individual, 
and  the  formation  of  all  on  a  general  plan. 

7.  History  and  archseological  discovery  condemn 
by  positive  facts.  Savage  races  are  races  in  a  state  of 
decay  from  former  higher  conditions  and  not  in  proc- 
ess of  development.  There  is  no  evidence  of 
advance  among  such  races  to-day,  save  as  effected  by 
outside  influence.  The  Chinese  have  made  no  prog- 
ress in  thousands  of  years.  The  Hindus,  save  as 
affected  by  European  civilization,  have  retrograded. 
The  pigmies  of  Central  Africa  are  just  what  they  were 
pictured  on  the  tombs  of  Egypt  three  thousand  years 
ago.  The  ancient  civilizations  of  Egypt  and  Assyria 
and  Mexico  appear  at  their  best  at  first.  They  have 
no  preparatory  stages.  The  more  ancient  peoples 
such  as  the  Babylonians  and  Persians  were  more  true 
and  reverent  than  the  later  Greeks.  The  earlier 
Greeks  and  Romans  were  more  advanced  in  all  moral 
traits  than  their  descendants  in  the  time  of  Christ. 
Decline  marked  the  course  of  all  up  to  the  Chris- 
tian era. 

8.  There  are  seven  great  fundamental  facts  which 
evolution  has  not  accounted  for,  and  makes  no  pre- 
tense of  doing  so.  These  are  Matter,  Motion,  Life, 
Consciousness,  Christ,  Christian  Experience,  and 
the  Future  Life. 

The  demands  of  evolution  upon  credulity  are  far 
beyond  those  which  Scripture  asks  of  faith,  and  are 
extravagant  and  absurd.  An  organ  as  complex  and 
perfect  as  the  eye  was,  it  claims,  the  product  of  re- 
peated, chance,  and  favorable  happenings  continued 
persistently,  and  operating  on  that  particular  spot  dur- 
ing long  ages  by  which  it  was  gradually  developed 
and  became  the  delicate  and  complex  organ  it  is. 
The   process    is    thus    described  :  There    was    a   thin 


44  CHRIST   IN   CREATION. 

spot  in  the  skin  of  the  animal's  head  ;  under  this  was 
a  cell  containing  liquid,  in  which  was  a  nerve.  The 
light  falling  upon  this  thin  place  in  the  skin  produced 
a  gratifying  sensation  and  caused  the  animal  to  turn 
that  side  of  its  head  to  the  sun.  Its  progeny  inher- 
ited the  same  habit,  and  their  progeny  also,  and  so  on 
indefinitely.  By  this  use,  that  part  became  sensitive 
to  the  light  and  more  and  more  so,  as  thus  used,  and 
so  the  sense  of  sight  was  aroused  or  produced,  and, 
with  it,  the  organ  by  which  sight  was  exercised  was  fi- 
nally and  fully  developed.  There  came  from  this  sense 
of  sight  ideas  of  things,  as  fear  at  the  appearance  of 
enemies  and  desire  at  the  sight  of  food,  and  reason- 
ings accordingly,  and  all  that  makes  up  mind  in  ani- 
mals or  what  corresponds  to  it,  and  the  full-formed 
mental  power  of  man,  with  all  his  hopes  and  aims, 
aspirations,  education,  civilization,  religion,  and  moral 
and  spiritual  character.  All  this  came  from  the  ani- 
mal turning  that  thin  spot  in  its  head  to  the  sun. 
We  are  asked  to  believe  this,  and  to  call  it  science, 
and  for  it  to  reject  the  simple  and  sufficient  and  noble 
account  of  the  Scriptures. 

Evolution  is  wholly  unchristian  in  its  spirit.  It 
is  a  harsh  and  cruel  theory.  It  sacrifices  the  indi- 
vidual to  the  class.  It  destroys  or  neglects  myriads 
of  creatures  to  advance  one.  It  looks  to  the  race  and 
takes  no  account  of  the  individual.  It  bids  him  look 
for  his  consolation  to  the  advance  of  the  race,  ages 
after  he  is  dead  and  gone.  It  teaches  the  fierce  strug- 
gle for  existence  and  *'the  survival  of  the  fittest," 
that  is,  the  strongest.  These  are  the  principles  of 
the  brute,  pure  and  simple.  It  tells  man  he  came 
from  the  brute  and  then  leads  him  back  to  the  brute. 
It  is  diametrically  opposed  to  the  divine  principle  as 
seen  in  Christ  and  his  work,  which  is  the  welfare  of 
others  and  not  self. 

Evolution  is  a  relic  of  heathenism  revived  and 
expanded. 


CHRIST   IN   CREATION.  45 

**  In  the  systems  of  Greek  and  Scandinavian  mythology, 
spirit  is  evolved  from  matter ;  matter  up  to  spirit  works. 
They  begin  with  the  lowest  form  of  being, —  night,  chaos,  a 
mundane  egg, —  and  evolve  the  higher  gods  therefrom."  ^ 

Evolution  in  its  radical,  and  only  consistent  form 
is  absolutely  atheistic.  It  needs  no  God  either  at 
the  beginning  or  end  of  human  existence.  The  basis 
of  it  is  the  fixedness  of  the  natural  and  its  sufficiency 
to  account  for  all  things.  Matter  is  the  cause  and 
mind  the  effect.  There  was  no  preconceived  plan. 
All  we  see  is  the  result  of  a  multitude  of  chance  hap- 
penings operating  through  a  vast  period  of  time. 

There  is  a  modified  view  of  evolution  held  by 
many  believers  in  the  Scriptures,  that  man's  body  was 
derived  from  some  animal,  but  his  soul  imparted  by  a 
divine  act.  This  renders  the  first  half  of  the  Scripture 
account  figuratively  and  the  second  part  of  the  same 
verse  literally.  This  system  of  exegesis  is  vicious  in 
the  extreme  and  violates  all  rules  of  literary  and 
Scriptural  interpretation.  By  this  any  scripture  may 
be  made  to  mean  anything.  Nor,  if  evolution  is  true 
at  all,  is  there  any  logical  reason  why  the  soul  should 
not  be  developed  as  the  body  was  .''  This  is  the  posi- 
tion of  the  radical  evolutionist  and  is  consistent. 
Equal  evidences  can  be  given  for  the  one  as  for  the 
other.  This  half-way  acceptance  of  evolution  does 
by  no  means  relieve  the  narrative  of  difBculty.  Let 
any  one  try  to  imagine  man  being  created  in  this  half 
and  half  style.  Since  the  evolutionist  is  instructing 
us,  we  have  a  right  to  more  definite  information  than 
generalizing  statements,  such  as  that  man  was  created 
out  of  **  organic  dust."  This  long,  intricate,  and  in- 
credible account  can  by  no  means  be  drawn  from 
these  words :  ' '  And  God  made  man  in  his  own  image 
and  breathed  into  his  nostrils  the  breath  of  life." 
Here  are  two  parts  in  the  process.     It  was  the  first 

1  *'Ten  Great  Religions,"  James  Freeman  Clarke;  Boston  and  New 
York,  1892,  p.  231. 


46  CHRIST    IN    CREATION. 

which  was  in  the  image  of  God,  A  beast  is  not  the 
image  of  God  no  matter  what  Hfe  is  imparted  to  him. 
The  modified  view  of  evolution  is  exposed  to  even 
greater  objection  than  the  radical  view.  The  believer 
in  it  is  on  a"  side  hill.  He  must  go  up  or  down.  To 
accept  as  a  **  method  of  creation  "  an  unproven  theory 
is  unsafe  in  the  extreme.  It  is  simply  a  ''refuge  of 
lies  "  which  time  and  investigation  and  the  word  of 
God,  and  above  all  the  judgments  of  God,  will  inevi- 
tably sweep  away. 

This  theory  not  only  is  not  taught  in  Scripture  but 
cannot  by  any  means  be  inferred  from  it.  A  totally 
different  method  of  creation  is  there  taught.  The  two 
accounts  are  wholly  irreconcilable  as  those  who  are 
consistent  believers  in  either  Bible  or  evolution  admit. 
In  fact,  a  Scripture  argument  for  evolution  is  never 
presented.  Its  consistent  follower  recognizes  Scripture 
as  vitally  antagonistic.  No  one  need  hesitate  when 
he  is  offered  the  choice  between  the  speculations  of 
a  confessedly  unproven,  disjointed,  and  absurd  theory 
and  the  plain  statements  of  a  book  which  has  wit- 
nessed the  rise  and  fall  of  hundreds  of  conflicting 
theories,  sixty  of  which  it  is  said  the  French  Academy 
of  sciences  disposed  of  in    the    last  hundred  years. 

Why  should  man  turn  from  the  Scriptural  account 
of  his  origin  ?  What  is  there  in  it  so  incredible  .-*  Given 
an  Almighty  God,  —  the  necessary  predicate  of  all 
belief, —  and  all  is  possible.  Nor  is  there  anything 
demeaning  or  ignoble  in  this  origin  or  the  account  of 
it.  Better  trace  our  origin  to  the  skies  than  to  the 
slime  of  the  shore.  Better,  more  noble  and  more 
credible,  to  believe  that  we  are  the  result  of  a  care- 
fully designed  plan  and  supernatural  act,  than  to  be- 
lieve that  there  came  by  "  a  fortuitous  concourse  of 
atoms "  and  along  the  operation  of  accidental  and 
scarcely  perceptible  happenings,  either  body  or  mind 
of  man,  and  all  his  faculties  and  powers  with  all  edu- 
cation and  art  and  religion.      Which  is  the  most  cred- 


CHRIST    IN    CREATION.  47 

ible  ?  which  is  the  most  worthy  of  man  and  God  ? 
which  furnishes  the  safest  basis  for  hope  here  and 
hereafter  ?  To  follow  science,  falsely  so  called,  into 
this  theory,  even  in  a  partial  acceptance  of  it,  is  to 
be  led  by  it  through  labyrinthine  wanderings  and  into 
absurd  and  ruinous  predicaments,  and  in  its  logical 
and  final  analysis  into  loss  of  all  faith  and  hope. 

The  claim  that  the  narratives  of  Scripture  are  alle- 
gorical is  a  twin  theory  to  evolution.  They  are  gen- 
erally held  by  the  same  persons.  A  set  of  phrases 
has  been  adopted  to  describe  and  account  for  the 
Scripture  narratives.  They  are  styled  ' '  idealized 
history."  They  are  called  allegories  and  poetry.  To 
these  terms  is  attached  the  modern  literary  meaning 
of  fiction,  a  thing  unknown  in  Scripture.  Nor  have 
they  any  of  the  well  known  characteristics  of  the  fable, 
myth,  or  parable.  Neither  in  the  accounts  them- 
selves nor  in  any  other  places  are  they  so  spoken  of  ; 
but  on  the  contrary,  they  are  set  forth  as  veritable 
narratives,  and  wherever  Scripture  elsewhere  refers 
to  them,  it  speaks  of  them  so.  The  silence  of  the 
writers  of  Scripture  as  to  there  being  any  doubt  of  the 
literal  truthfulness  of  these  accounts  would  of  itself 
be  sufficient  to  give  us  the  warrant  of  their  authority. 
Surely  Moses,  Solomon,  and  Paul  must  have  known  the 
truth,  yet  they  never  intimated  the  slightest  doubt  as  to 
the  literalness  of  any  of  their  narratives.  It  is  the  first 
rule  of  literary  criticism  that  a  writer  is  to  be  understood 
as  he  intends  to  be  understood,  and  there  is  not  the 
first  scrap  of  evidence  that  they  intended  to  be  under- 
stood otherwise  than  literally. 

But  there  is  greater  authority  still.  We  must  add 
to  this  testimony  the  witness  of  Him  who  spake  as 
never  man  spake,  and  who  said  of  the  future,  **If  it 
were  not  so,  I  would  have  told  you."  It  is  inconceiv- 
able that  Christ  would  have  left  us  in  error  as  to 
these  facts,  knowing  as  he  did  that  we  should  have  to 
meet  them  in  these  latter  days.     We  will  examine 


48  CHRIST   IN    CREATION. 

what  he  did  say  about  the  truth  of  the  Old  Testa- 
ment narratives.  Christ  spoke  of  ''the  creation 
which  God  created."^  He  specifically  mentions  the 
creation  of  man,  the  story  of  the  murder  of  Abel, 
the  account  of  the  flood.  He  mentions  Abraham  ; 
he  certifies  to  the  narrative  of  the  destruction  of 
Sodom  and  Gomorrah  ;  the  giving  of  the  manna  as 
narrated  ;  the  story  of  the  brazen  serpent  ;  David, 
Elijah,  and  Elisha,  and  their  miracles,  particularly 
the  healing  of  Naaman,  and  the  story  of  ''Jonah 
and  the  whale."  All  of  these  he  verifies  as  literally 
true  events.  We  can  claim,  also,  Christ's  testimony 
for  the  events  not  specifically  mentioned.  It  is  incon- 
ceivable that  Christ  would  have  verified  parts  of  these 
books  and  remained  silent  as  to  parts  not  true  or 
real.  He  taught  from  it,  and  drew  his  teachings  from 
it,  and  lived  the  life  there  predicted  for  him,  and 
obeyed  its  precepts.  In  all  this  he  affirms  its  truth. 
He  quoted  from  nearly  half  the  books  of  the  Scrip- 
tures. He  mentions  several  by  name  as  we  have  them. 
He  refers  to  the  whole  in  a  single  statement,  "All 
things  must  be  fulfilled  which  are  written  in  the  law 
of  Moses  and  the  prophets  and  the  Psalms  concern- 
ing me."^  These  were  the  three  parts  into  which 
the  Jews  divided  the  Scriptures,  and  include  what 
we  have  to-day.  He  never  once  intimates  that  any 
of  these  were  other  than  they  claim  to  be.  Jesus 
stands  by  the  Old  Testament  Scriptures  and  holds 
himself  responsible  for  their  historical  accuracy  and 
divine  origin.  The  apostles  follow  in  the  same  re- 
gard for  the  Scriptures.  They  everywhere  affirm  their 
truth  and  rest  their  doctrines  upon  it. 

Further :  seldom  is  there  any  argument  or  reason 
advanced  for  rejecting  the  literal  interpretation  of 
these  narratives.  It  seems  to  be  merely  a  matter  of 
taste  and  prejudice.  The  rejected  narratives  are 
those  which  deal  with  ignoble,   or   at   least  familiar 

*  Mark  xiii.  19.  2  j^uke  xxiv.  44. 


CHRIST   IN    CREATION.  49 

things,  such  as  the  serpent  in  the  fall;  the  **  whale" 
part  of  Jonah's  history  ;  the  swine  in  the  miracle  of 
Gadara.  It  is  a  characteristic  of  ignorance  to  doubt 
exceptional  occurrences  in  matters  of  every-day  life, 
while  accepting  others  far  more  incredible  but  beyond 
the  range  of  observation.  We  expect  this  in  ignorant 
people,  but  we  do  not  expect  it  in  the  class  advancing 
these  objections.  Yet  this  is  the  basis  on  which  rests 
this  whole  position.  Any  one  who  can  believe  Jesus 
Christ  rose  from  the  dead  ought  logically  to  have  no 
hesitation  in  accepting  any  other  narrative  in  Scrip- 
ture. Yet  some  who  profess  to  believe  this  stupen- 
dous occurrence,  hesitate  at  these  comparatively  simple 
narratives.  This  is  illogical  and  inconsistent.  There 
are  but  two  consistent  courses  —  accept  all  or  re- 
ject all. 

The  religion  of  the  Bible  rests  on  a  foundation  of 
historical  facts.  Overthrow  these  and  its  doctrines 
are  rendered  uncertain.  To  take  the  miracles  out  of 
the  Bible  is  not  only  to  take  away  its  evidences  and 
the  basis  of  all  its  truth,  but  it  is  to  destroy  the  very 
structure  of  the  Bible  itself,  leaving  a  mass  of  uncer- 
tain, unsanctioned  teaching,  to  which  no  one  need 
give  heed  except  so  far  as  his  own  interests  in  this  life 
are  concerned.  The  body  cannot  live  long  after  its 
bones  are  removed. 

It  is  sometimes  stated  as  an  excuse  for  the  Bible 
by  those  who  do  not  accept  the  narratives  of  Scrip- 
ture, and  yet  cling  to  its  moral  teachings,  that  it  is  not 
a  scientific  book,  that  it  does  not  pretend  to  teach 
science.  This  account  of  the  Bible  does  not  agree 
with  the  character  of  its  writers  as  capable  and 
honest,  and  least  of  all  as  an  inspired  book  claiming 
to  be  from  God.  Nor  does  this  agree  with  the  con- 
tents of  the  book  itself. 

The  Bible  is  a  scientific  hook,  if  teaching  science 
correctly  is  a  mark  of  its  being  such  a  book.  The 
Bible  is  a  standard  book  on   jurisprudence,   and  its 


50  CHRIST   IN   CREATION. 

teachings  are  the  basis  of  all  civilized  law.  It  is 
supreme  in  ethics.  It  contains  the  model  form  of 
government  v^hich  is  more  or  less  copied  by  all  modern 
constitutional  governments  to-day.  It  is  a  standard 
work  in  literature.  It  is  full  of  political  and  com- 
mercial wisdom.  Its  rules  for  personal  and  family 
life  have,  when  followed,  led  to  the  highest  and  best 
results.  It  contains  sound  hygienic  principles.  Now, 
it  would  be  strange  if  a  book  so  full  of  all  other 
wisdom  should  fail  when  it  comes  to  speak  of  matters 
touching  cosmogony  and  natural  science.  It  would 
be  more  than  strange  that  a  book  able  to  tell  about 
the  life  to  come  should  be  mistaken  as  to  the  affairs 
of  this  life  and  world.  If  we  cannot  believe  a  man's 
statements,  we  are  not  likely  to  take  his  advice.  So 
with  the  Bible. 

The  Bible  does  not  undertake  to  give  a  full  account 
of  every  branch  of  science  ;  but  wherever  it  touches 
the  field  of  any  science,  it  does  so  with  precision. 
The  geological,  botanical,  zoological,  and  archaeolog- 
ical discoveries  of  recent  years,  wJicre  they  have 
proved  to  be  facts,  are  in  accord  with  the  statements 
of  Scripture.  A  few  illustrations  will  show  this.  Job 
refers  to  the  creation  of  the  earth  as  follows  :  *  *  He 
stretcheth  out  the  north  over  the  empty  place  and 
hangeth  the  earth  upon  nothing."*  Long  before  the 
discovery  of  the  sphericity  and  suspension  of  the  earth 
and  the  inclination  of  its  axis  were  these  facts  in- 
scribed in  Scripture.  In  the  prophecy  of  Amos  occurs 
this  statement,  scientifically  accurate  as  to  the  produc- 
tion of  rain  :  "  He  calleth  for  the  waters  of  the  sea 
and  poureth  them  out  upon  the  face  of  the  earth.  "^ 
The  nature  of  the  sun  as  a  dark  substance  surrounded 
by  a  luminous  flame  has  been  already  referred  to. 
This  is  the  title  of  it  in  Scripture  —  "light  bearer." 
The  great  orbit  of  the  sun  has  been  spoken  of  in 
this  text  :  "  He  rejoiceth  as  a  strong  man  to  run  his 
*  Job  xxvi.  7.  2  Amos  v.  8. 


CHRIST   IN   CREATION.  5 1 

course."  In  the  promise  to  Abraham  the  stars  are 
spoken  of  as  the  sand  of  the  sea.  It  is  one  of  the 
most  recent  revelations  of  our  perfected  telescopes 
that  the  stars  are  absolutely  innumerable.  The  fig- 
ure of  the  sand  is  the  very  one  used  to  express  this 
amazing  fact  by  astronomical  writers.  In  Job  again 
it  is  written,  * '  To  make  a  weight  for  the  winds. "  ^ 
Here  is  stated  a  fact  science  did  not  discover  until 
the  seventeenth  century.  The  atmosphere  presses 
with  the  weight  of  fifteen  pounds  to  the  square  inch. 
In  motion  air  presses  as  wind  according  to  velocity. 
Lieut.  M.  F.  Maury,  superintendent  of  the  United 
States  Observatory  and  Hydrographical  Office,  thus 
writes  :  — 

•'  '  Canst  thou  bind  the  sweet  influences  of  the  Pleiades  ? ' 
It  has  been  recently  settled  that  the  earth  and  sun  with  their 
splendid  retinue  of  comets,  satellites,  and  planets  are  all  in 
motion  around  some  point  of  attraction  inconceivably  remote, 
and  that  point  is  in  the  direction  of  the  star  Alcyone,  one  of 
the  Pleiades.  As  for  the  general  system  of  atmospheric  circu- 
lation which  I  have  been  so  long  endeavoring  to  describe,  the 
Bible  tells  it  all  in  a  single  sentence  :  '  The  wind  goeth  toward 
the  south  and  turneth  about  unto  the  north  :  it  turneth  about 
continually  in  its  course,  and  the  wind  returneth  again  to  its 
circuits.'  Eccl.  i  :  6.  Wherever  the  Bible  speaks  clearly 
on  natural  phenomena,  it  affords  a  valuable  clue  to  the  scien- 
tific  observer."^ 

It  may  be  remarked  here  that  the  list  of  objections 
to  the  Bible  is  growing  less  every  year,  as  the  exact 
readings,  meanings,  and  references  of  Scripture  are 
being  ascertained,  and  experiment  and  discovery 
bring  to  us  the  actual  facts.  Those  v/ho  are  doubting 
this  Book  which  has  stood  so  many  centuries,  for 
these  puerile  objections,  will  yet  have  cause  to  be 
greatly  mortified  at  having  given  way  in  their  faith. 


^  Job  xxviii.  25. 

^"Wind  and  Current  Charts,"  Washington,  1859;  Vol.  i,  p.  17. 


52  CHRIST   IN   CREATION. 

When  the  Creator  comes  to  the  formation  of  man, 
there  is  a  solemn  pause  and  consultation!  *'Let  us 
make  man  in  our  own  image,  after  our  likeness,  and  let 
them  have  dominion  over  the  fish  of  the  sea,  and  over 
the  fowl  of  the  air,  and  over  the  cattle,  and  over  all 
the  earth,  and  over  every  creeping  thing  that  creepeth 
upon  the  earth.  "^  The  creation  of  man  is  described 
as  a  definite  event.  There  is  no  room  in  the  narra- 
tive for  any  long  process  of  development.  It  is  in- 
teresting to  note  that  recent  archaeological  discoveries 
confirm  the  Biblical  narratives  by  the  earliest  tra- 
ditions of  the  human  race.  Professor  Sayce  writes  of 
the  deciphering  of  an  Assyrian  inscription  (Acad- 
emy, July  23,  1893)  :  ''  The  text  I  have  just  translated 
shows  that  the  first  man  so  created  was  Adepa.  But 
in  the  Sumerian  the  character  pa  might  also  be  read 
ma.  So  that  the  name  of  the  hero  of  the  legend 
would  in  this  case  be  Adema,  the  Biblical  Adam." 

We  are  to  consider  Christ  as  he  contemplates  this 
great  work  of  making  man.  Let  it  be  remembered 
that  he  was  now  to  form  a  being  with  which  he  him- 
self was  to  be  associated  from  this  on  and  forever. 
That  he  was  himself  afterward  to  enter  the  life  he 
was  now  to  create,  and  share  all  its  nature  and  what- 
ever changes  and  vicissitudes  might  come  to  it.  We 
see  from  this  that  Christ  had  a  personal  interest  in 
the  formation  of  that  being  called  man  ;  further,  that 
the  being  now  to  be  made  was  to  be  not  only  the 
summit  of  all  created  things  but  was  to  be  a  partaker 
in  the  nature  of  God  himself.  *'  In  our  image"  was 
the  plan  of  the  Godhead  for  man.  He  was  to  be  like 
God  in  being  a  spirit,  infinite  in  his  possibilities,  eter- 
nal in  his  existence,  and  eventually  unchangeable  in 
his  destiny  and  character,  and  to  possess  wisdom, 
power,  holiness,  justice,  goodness,  and  truth.  He 
was  to  be  like  God  the  Father  in  supremacy  over  all 
created  things.     He  was  to  be  like  Christ  in  created 

*  Gen.  i.  26. 


CHRIST   IN   CREATION.  53 

mediatorship  between  all  lower  beings  and  their  Cre- 
ator. He  was  to  be  like  the  Holy  Spirit  in  being  a 
life-giver  to   others. 

The  creation  of  man  is  illustrated  to  us  under  a 
figure  of  mechanical  operation,  that  of  the  potter  and 
the  clay  :  ' '  And  the  Lord  God  formed  man  of  the 
dust  of  the  ground."^  The  inspired  account  presents 
a  figure  everywhere  understood,  even  by  the  lowest 
tribes  ;  for  the  molding  of  vessels  of  clay  is  perhaps 
the  most  universal  art.  In  civilized  lands  it  is  applied 
to  the  representation  of  the  internal  organs  as  well 
as  the  full  and  perfect  human  figure.  Every  sinew 
and  organ  and  gland  have  been  represented  by  the 
plastic  art.  And  that  which  the  potter  and  anatomist 
has  done  the  Creator  of  the  potter  and  anatomist 
could  surely  do.  But  the  same  figure  is  also  used  of 
all  subsequent  human  beings  coming  by  natural  birth. 
Elihu  said,  **I  also  am  formed  out  of  the  clay."^ 
Paul,  quoting  Isaiah,  uses  the  same  figure  :  **0  man, 
who  art  thou  that  repliest  against  God  }  Shall  the 
thing  formed  say  to  him  that  formed  it.  Why  didst 
thou  make  me  thus  ?  Or  hath  not  the  potter  a  right 
over  the  clay,  from  the  same  lump  to  make  one  part 
a  vessel  unto  honor,  and  another  unto  dishonor  .^  "  ^ 
Even  the  evolutionist.  Prof.  Drummond,*  uses  the 
same  figure:  **By  a  magic  which  has  never  yet 
been  fathomed  the  hidden  Potter  shapes  and  reshapes 
the  clay." 

It  was  or  will  be  easily  conceived  to  be  a  kind  of 
art  altogether  different  from  that  of  man.  Lange 
thus  writes  :  — 

"The  process  presented  in  Scripture,  however  difficult  to 
be  understood,  conceptually,  is  the  opposite  of  mechanical 
formation.  It  is  the  distinction  between  human  and  divine 
art.  God  does  not  stand  on  the  outside,  hke  a  human  artist, 
and  by  means  of  tools  and  shaping  processes  introduce  his 
idea  into  the  work.     It  is  the  word  and  idea  working  from 

1  Gen.  ii.  7.  ^  Job  xxxiii.  6.  ^  Rqhj.  ix.  zo,  21. 

*  ♦♦Ascent  of  Man,"  New  York,  1895,  p.  71. 


54  CHRIST    IN    CREATION. 

within.     The  outward  material  organization  is  its  product  in- 
stead  of   its   cause."  ^ 

Mr.  Huxley  describes  both  the  same  figure  and 
the  process  in  the  beautiful  description  he  gives  of  the 
hatching  of  the  salamander's  egg  :  — 

•'  It  is  as  if  a  delicate  finger  traced  out  the  lines  to  be  oc- 
cupied by  a  spinal  column  and  molded  the  contour  of  the 
body  ;  pinching  up  the  head  at  one  end,  the  tail  at  the  other; 
fashioning  flank  and  limb  to  due  salamandrine  proportions  in 
so  artistic  a  way,  that,  after  watching  the  process  hour  by 
hour,  one  is  almost  involuntarily  possessed  by  the  notion  that 
some  more  subtle  aid  to  vision  than  an  achromatic  would  show 
the  hidden  artist  with  his  plan  before  him,  striving  with  skil- 
ful manipulation  to  perfect  his  work."^ 

The  Psalmist  in  describing  his  own  formation,  has 
also  followed  the  same  process  as  to  himself :  ' '  Thine 
eyes  did  see  mine  unperfect  substance,  and  in  thy 
book  were  all  my  members  written,  which  day  by  day 
were  fashioned,  when  as  yet  there  was  none  of  them.  "  ^ 
There  is  substantial  agreement  between  the  statements 
of  Scripture  and  the  revelations  of  science  as  to  two  of 
the  three  great  facts  of  the  problem.  The  material 
was  earthy,  the  formation  a  process  corresponding  to 
natural  embryonic  growth.  The  point  of  disagree- 
ment is  that  the  Scripture  speaks  of  a  de-7iovo  cre- 
ation. He  who  believes  in  God  can  believe  he  could 
produce  a  human  being  under  conditions  unknown  to 
us,  and  yet  as  naturally  as  the  formation  of  all  sub- 
sequently born.  The  absence  of  the  matrix  is  not 
an   insuperable  difficulty  to  an  omnipotent  God. 

The  Scripture  narrative  of  the  creation  of  Adam's 
psychical  and  spiritual  natures  is  as  follows  :  God 
"breathed  into  his  nostrils  the  breath  of  life,  and 
man  became  a  living  soul."  *  Here  is  the  work  of  the 
Holy  Spirit  seen  afterward  when  Christ  ' '  breathed 
upon  them,  and  said,  Receive  ye  the  Holy  Ghost,  "^ 

^  '♦  Commentary  on  Genesis  ;  "  New  York,  1869,  p.  146. 

*  "  Lay  Sermons,"  New  York,  1871,  p.  261. 

*  Ps.  cxxxix.  16.  *  Gen.  ii.  7,  *  John  xx.  22. 


CHRIST   IN   CREATION.  55 

and  so  imparted  spiritual  life  to  the  disciples  he  had 
formed.  When  this  spiritual  illustration  of  the  cre- 
ation of  Adam  is  added  to  the  divine  plan  of  the  first 
man — "Let  us  make  man  in  our  image,  after  our 
likeness"  —  and  the  actual  work,  —  •*  And  God  cre- 
ated man  in  his  own  image,  in  the  image  of  God 
created  he  him,"^ — we  see  that  by  no  possible  allow- 
ance can  original  man  have  been  a  savage  or  a  * '  cave- 
man."    Lange  thus  writes  upon  this  :  — 

"  The  primitive  divine  impulse  in  the  first  man  and  in  the 
first  race,  makes  them  something  very  different  from  what 
is  now  called  the  savage  state,  and  which  is  everywhere 
found  to  be  the  dregs  of  a  once  higher  condition,  the  setting 
instead  of  the  rising  sun,  the  dying  embers  fast  going  out 
instead  of  the  kindling  and  glowing  flame.  All  past  and 
present  history  may  be  confidently  challenged  to  present 
the  contrary  case.  Among  human  tribes,  wholly  left  to 
themselves,  the  higher  man  never  comes  out  of  the  lower. 
Apparent  exceptions  do  even,  on  closer  examinations,  confirm 
the  universality  of  the  rule  in  regard  to  particular  peoples, 
while  the  claim  as  made  for  the  world's  general  progress  can 
only  be  urged  in  opposition  by  ignoring  the  supernal  aids  of 
revelation,  that  have  ever  shown  somewhere,  directly  or  col- 
laterally, on  the  human  path."^ 

The  creation  of  woman  followed  that  of  man. 
This  agrees  with  the  facts.  Physiologically,  woman 
is  a  fairer  and  finer  creature  than  man.  She  is  more 
refined  in  texture  of  skin  and  bone  and  hair,  more 
delicate  in  form  and  nerves,  more  beautiful  in  face, 
more  quick  in  intuitions,  more  sensitive  in  feelings. 
All  this  testifies  that  she  came  after  man  and  was 
made  of  more  refined  material.  This  is  the  account 
of  Scripture:  ''And  the  Lord  God  caused  a  deep 
sleep  to  fall  upon  the  man,  and  he  slept ;  and  he  took 
one  of  his  ribs  and  closed  up  the  flesh  instead  thereof : 
and  the  rib  which  the  Lord  God  had  taken  from  the 
man  made  he  a  woman,  and  brought  her  unto  the 
man.     And  the  man  said.   This  is  now  bone  of  my 

1  Gen.  i.  26,  27. 

2  "Commentary  on  Genesis,"  New  York,  1869,  p.  355. 


56  CHRIST   IN   CREATION. 

bones  and  flesh  of  my  flesh,"*  There  are  four  wit- 
nesses to  the  truth  of  this  narrative.  First,  the 
Scripture  writer,  who  records  it ;  second,  Adam,  who 
affirms  the  account  ;  and,  third,  the  Holy  Spirit,  who 
inspires  both.  In  addition  to  these  we  have  the  tes- 
timony of  Christ  himself  in  these  words  :  ' '  Have  ye 
not  read,  that  he  which  made  them  from  the  begin- 
ning made  them  male  and  female."^  Here  Christ 
verifies  both  the  authenticity  and  truth  of  the  narra- 
tive and  also  the  facts  as  related.  Delitzsch  thus 
writes  upon  this  :  — 

"What  thus  became  independently  existent  in  the  woman, 
had  existed  previously  in  Adam.  We  say  it  was  in  him,  not,  it 
was  his  ;  for  a  glance  at  Scriptural  passages  such  as  Luke  xx. 
35;  I  Cor.  vi.  13,  which  point  to  the  abolition  of  bodily  distinc- 
tion of  sex  in  future  life,  instructs  us  that,  as  the  end  is  the  ful- 
filment of  the  beginning,  Adam  was  externally  sexless.  But 
being  externally  sexless,  the  distinguishing  of  the  sexes  was 
effected  by  a  separation  of  opposites,  which  up  to  that  time 
had  been  united,  not  outwardly,  as  pertaining  to  Adam,  but 
inwardly  in  him  ;  and  the  bodily  distinctions  of  sex  are  only  the 
external  manifestation  of  the  bodily  organism  transformed  in 
conformity  with  that  inward  separation."  ^ 

This  agrees  with  the  original  account,  *  *  In  the 
image  of  God  created  he  him  ;  male  and  female 
created  he  them,"  and  also  with  physiological  facts. 

Woman's  nature  and  sphere  are  here  declared. 
She  is  not  self-derived  nor  independently  created. 
*'The  head  of  the  woman  is  the  man;"  "The 
woman  is  the  glory  of  the  man  ;  "  • '  The  man  is  not 
of  the  woman  but  the  woman  of  the  man  :  for  neither 
was  the  man  created  for  the  woman  but  the  woman 
for  the  man."* 

In  all  this  Eve  was  a  type  of  the  church,  to  which 
Christ  was  to  occupy  a  similar  relationship.  In  her 
creation  is  seen  a  forecast  of   the  broken  body  and 

1  Gen.  ii.  21-23.  2  ]\f ^tt.  xix.  4. 

3  "System  of  Biblical  Psychology,"  Edinburgh,  1869,  p.  123. 
*  I  Cor.  ii.  3,  7-9 


CHRIST    IN    CREATION.  57 

pierced  side  of  Him  who  was  to  so  bring  to  himself 
his  eternal  companion.  Adam  himself  was  a  type  of 
his  Lord.  He  stood  at  the  head  of  the  race  as  Christ 
does  of  his  race  spiritually.  So  also  the  process  of 
formation  is  the  same  as  in  the  church,  —  building. 
Everywhere  the  church  is  spoken  of  as  formed  upon 
the  foundation  of  Christ  by  building.  The  purpose  is 
also  the  same, —  fellowship  and  increase.  The  figure 
of  the  woman  is  always  used  in  Scripture  to  represent 
the  church,  and  the  mission  and  place  of  the  church 
is  best  understood  when  so  looked  upon. 

In  the  description  of  man's  primeval  home  there 
is  every  evidence  of  a  literal  account.  The  names  of 
rivers  and  places  are  given,  and  we  can  identify  them, 
and  locate  them  approximately.  Here  are  none  of 
the  characteristics  of  the  fable  or  myth.  It  agrees 
with  what  we  know  from  secular  sources  of  the  begin- 
ning place  of  the  human  race.  Nearly  every  nation 
has  traditions  corresponding  more  or  less  to  this 
account.  It  was  the  right  center  from  which  to 
effect  the  distribution  of  the  race.  From  this  spot 
radiate  the  three  great  continents  and  great  seas. 
Eden  was  to  be  the  center  of  the  earth.  From  this 
they  were  to  disperse,  and  to  this  they  were  to  return 
as  their  center  of  worship  and  of  government.  Eden 
was  to  have  spread  over  the  earth.  Civilization  was 
also  contemplated  ;  for  here  was  gold,  the  essential 
and  peculiarity  of  civilization.  Without  a  standard 
of  value  no  great  commerce  is  possible.  The  pre- 
cious stones  represent  luxury  and  adornment,  another 
essential  or  accompaniment  of  a  civilized  state.  There 
is  here  contemplated,  not  a  race  of  savages,  but  culti- 
vated, educated,  sinless  beings  —  a  civilization  without 
sin  or  shame. 

The  verdict  pronounced  on  all  by  the  Creator  was, 
*'A11  very  good."  It  is  to-day,  although  sharing  in 
the  results  of  sin,  a  beautiful  world,  and  displays  its 
Creator's  purpose  for  man  and  love  to  him.     But  as 


58  CHRIST    IN    CREATION. 

it  came  fresh  from  its  Maker's  hand,  it  was  a  radiant 
jewel.  It  was  at  this  point,  doubtless,  that  heaven's 
hallelujah  was  heard:  ''The  morning  stars  sang  to- 
gether and  all  the  sons  of  God  shouted  for  joy.  "^  It 
presented  such  glory  as  no  other  sphere  could  ex- 
hibit. Its  brightness  was  less  than  that  of  many 
others,  but  no  other  could  show  such  perfection  of 
finish  and  infinity  of  detail.  Seen  from  a  distance, 
as  John  saw  the  New  Jerusalem,  it  was  a  jewel  of 
green  and  blue,  tipped  at  either  end  with  burnished 
silver.  It  was  curtained  in  fleecy  clouds,  which  by 
partly  concealing,  enhanced  its  beauty.  Closer  ex- 
amination revealed  it  swarming  with  an  infinity  of 
living  things  in  endless  variety  of  form  and  color  and 
motion.  There  is  no  shape  or  combination  of  form 
or  color  which  can  not  be  duplicated  in  nature.  Ex- 
amining still  more  closely  and  critically,  it  is  seen  to 
present  everything  that  can  please  the  sight,  gratify 
the  palate,  or  delight  the  hearing,  not  only  for  the 
simple  needs  of  the  first  pair,  but  for  countless  genera- 
tions yet  unborn,  and  ages  to  come,  and  conditions 
which  had  not  yet  appeared.  The  need  of  clothing, 
fuel,  and  light  had  been  foreseen  and  provided  for. 
The  use  of  animal  food,  material  for  building,  metals 
for  money,  and  tools  and  materials  for  means  of  trans- 
portation, —  all  are  there.  When  Christ  built  this 
world,  he  stored  it  with  all  necessaries  to  last  it 
throughout  its  endless  journey. 

We  cannot  conceive,  after  reading  this  verdict  : 
"All  very  good,"  that  there  was  anything  but  peace 
and  happiness  in  this  creation.  Whatever  might 
have  been  the  case  in  the  former  world,  this  was  a 
blessed  place.  The  animals  as  well  as  man  were 
vegetarians.  ^  Here,  then,  is  the  absence  of  that 
ravaging  and  tearing  with  tooth  and  claw  by  greater 
creatures  of  lesser  ones.  The  reconstructed  earth 
tells  us  what  that  world  was  :    *  *  The  wolf  shall  dwell 

*  Job  xxxviii.  7.  ^  Gen.  i.  29,  30. 


CHRIST    IN    CREATION.  59 

with  the  lamb,  and  the  leopard  shall  lie  down  with 
the  kid,  and  the  calf  and  the  young  lion  and  the 
fatling  together,  and  a  little  child  shall  lead  them. 
And  the  cow  and  the  bear  shall  feed,  and  their  young 
ones  shall  lie  down  together,  and  the  lion  shall  eat 
straw  like  the  ox.  And  the  sucking  child  shall  play 
on  the  hole  of  the  asp,  and  the  weaned  child  shall 
put  his  hand  on  the  basilisk's  den.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  mountain."^  This, 
then,  was  the  state  of  earth  when  God  said,  **  It  was 
all  very  good."  This  was  and  is  God's  purpose  for 
earth  and  all  that  it  contains.  This  state  in  which 
we  live  is  an  interregnum.  Suffering  is  an  interloper ; 
tears  and  sighs  are  abnormal  ;  graves  are  excressences. 
None  of  these  are  inseparable  from  earth  and  man. 


We  can  now  review  the  plan  on  which  Christ 
formed  all  things,  and  their  purpose.  The  following 
scripture  declares  all  this  :  "  In  him  were  all  things 
created,  in  the  heavens  and  upon  the  earth,  things 
visible  and  things  invisible,  whether  thrones  or  prin- 
cipalities or  powers  ;  all  things  have  been  created 
through  him,  and  unto  him  ;  and  he  is  before  all 
things  and  in  him  all  things  consist."^ 

The  one  thing  clearly  seen  in  nature  is  design.  A 
great  operation  is  seen  advancing  on  the  lines  of  a 
pre-arranged  plan.  To  this  every  change  conforms. 
From  this  no  creature  ever  deviates.  In  this  every 
organism  has  a  place,  and  fills  it.  All  work  harmoni- 
ously together  in  air  and  earth  and  sea  to  carry  on 
the  purpose  of  the  common  design,  as  if  one  supervis- 
ing intelligence  was  directing  each  individual  thing 
and  class,  here  pushing  that  one  on  and  there  holding 
another  back,  and  animating  all  and  leading  all  to  the 
completion  of  a  great  and  supreme  purpose.  In  the 
inspired  account  we  see  the  production  of  lifa  during 

^  Isa.  xi.  6-9.  ~  Col.  i.  16,  17. 


6o  CHRIST   IN   CREATION. 

successive  periods  by  well-defined  stages,  from  lower 
to  higher  forms,  culminating  in  man.  The  Scriptural 
order  is  the  scientific  order  of  complexity,  perfection 
of  organism,  and  historical  appearance.  The  same 
accuracy  is  discerned  in  the  enumeration  of  the  plants. 

The  order  is  the  botanical  one  —  ' '  grass,  herb, 
tree."  In  all  this  is  also  seen  the  adaptation  of  the 
lower  to  the  use  of  the  higher  as  is  seen  in  their  prior 
creation.  The  Master  Workman  planned  and  made 
a  full  unbroken  assortment.  Species  and  varieties 
have  been  from  time  to  time  dropped  out,  but  the 
original  plan  shows  no  gaps,  no  unfilled  places  either 
in  the  design  or  sphere  of  nature.  The  Creator  be- 
gan at  the  lowest  type  and  worked  up,  each  succeed- 
ing type  being  an  improvement  upon  that  which 
preceded  it.  This  beautiful  order  of  created  things 
shows  a  working  up  to  some  great  plan,  which  is  to 
be  the  culmination  of  all  and  the  embodiment  of  all. 

The  plan  of  creation  is  also  seen  advancing  upon 
interior  lines  in  the  individual  organism.  Embri- 
ology  shows  that  all  living  things  start  life  alike. 
The  germ  of  all  plants  and  animals  is  the  same. 
Neither  chemical  analysis  nor  microscopic  examina- 
tion can  discern  any  difference.  In  its  growth  each 
organism  passes  up  through  all  those  lower  forms 
until  it  comes  to  the  level  of  its  own  predetermined 
existence,  when  it  stops  and  emerges  into  its  life. 
The  next  higher  beginning  its  journey  at  the  same 
point,  advances  through  the  same  stages,  but  goes  on 
a  stage  further,  so  also  with  the  next  and  each  suc- 
ceeding creature.  Each  is  laid  out  upon  the  same 
plan,  and  is  perfect  so  far  as  it  goes. 

Both  these  courses  of  development  —  the  external 
advance  of  all  from  lower  to  higher  organisms  and  the 
internal  advance  of  the  individual — are  aiming  at  the 
same  point  of  perfection,  and  find  at  last  their  goal  to 
be  the  same.  Both  meet  in  the  same  ideal  organism 
—  man,  which  was  the  plan  on  which  all  these  were 


CHRIST   IN   CREATION.  6 1 

formed.  Man  is  the  ideal  of  all  lower  forms.  They 
are  created  ' '  unto  him. "  They  are  laid  out  on  the 
human  outline,  and  fill  out  the  form  to  a  greater  or 
less  degree.  The  Creator  had  man  in  mind  when  he 
made  them,  and  he  had  them  in  mind  when  he  made 
man.  Creation  is  thus  seen  to  be  one  plan  and 
organism.  Man  has  often  been  called  a  microcosm 
of  the  universe.  In  his  body  are  found  all  the  con- 
stituent parts  of  the  inorganic  world.  Every  sun,  no 
matter  however  great,  every  star,  however  distant,  is 
represented  in  the  physical  composition  of  the  human 
body.  In  a  closer  and  more  vital  way  he  represents 
all  living  things.  In  the  growth  of  the  embryo  he 
passes  up  through  every  phase  of  organic  life.  He 
lives  for  a  little  time  the  life  of  each  lower  kind  of 
being,  and  arrives  at  the  end  of  his  journey,  having 
reached  that  which  all  others  failed  of  attaining. 
Man  fills  out  the  full  plan  of  the  lower  creation. 

But  man  was  not  the  ultimate  plan.  He  was 
made  in  the  ''likeness  of  God,"  and  this  scripture  we 
are  considering  tells  us  the  special  meaning  of  this 
likeness.  It  was  in  the  image  of  Christ  man  was 
made.  Christ  was  the  special  ideal  to  which  man 
was  measured.  As  all  things  of  the  lower  forms  of 
life  look  to  man  as  their  ideal,  so  man  looks  to  Christ 
as  his  ideal.  Christ  was  before  all  things,  and  looking 
to  him  as  the  ultimate  plan,  *'in  him  were  all  things 
created."  He  represents  the  full  wisdom  of  God, 
of  which  every  other  thing  is  but  a  part.  God  saw  in 
Christ  his  ideal,  and  in  creation  worked  it  out.  Crea- 
tion is  a  manifestation  of  Christ.  Every  part  and 
thing  in  creation  is  a  reproduction  of  the  divine 
nature  as  seen  in  Christ.  Christ  worked  himself  into 
creation  as  he  does  spiritually  into  those  who  are  the 
subjects  of  the  new  creation.  The  converse  of  this  is 
true, —  *'  In  him  all  things  consist."  In  Christ  is  ev- 
erything represented  —  the  material  universe  in  all  its 
elements,  life  in  all  its  forms,  from  the  lowest  organ- 


62  CHRIST   IN   CREATION. 

ism  in  the  ascending  scale  to  man  ;  and  from  man  up 
through  the  higher  forms  which  inhabit  the,  as  yet  to 
us,  unseen  world;  and  to  God  himself  —  all  are  rep- 
resented "in  him."  They  are  created  "unto  him," 
and  are  found  "in  him"  in  all  their  constituents. 
Christ  is  the  bond  of  the  universe,  for  "in  him  all 
things  consist. "  He  is  that  which  holds  it  together. 
He  not  only  unites  God  and  man,  but  all  creation  is 
united  together  in  him.  Creation  is  a  unity,  and 
Christ  is  its  bond  and  center.  Creation  is  therefore 
holy.  It  is  the  house  of  God,  that  larger  house  of 
which  Christ  spake  when  he  said,  ' '  In  my  Father's 
house  are  many  mansions." 

Further:  "In  him  all  things  consist."  Creation 
depends  on  Christ.  The  correlation  of  forces  is  a 
well-known  fact.  They  are  interconvertible.  Light 
can  be  changed  into  chemical  action,  and  that  into 
heat,  and  that  into  motion,  and  that  again  into  light. 
And  this  order  can  be  reversed.  The  conclusion  is 
inevitable  that  these  are  forms  of  one  and  the  same 
force,  or  are  various  operations  of  some  common 
central  force.  Scripture  shows  this  to  be  the  emana- 
tion of  the  divine  energy,  which  is  the  power  of  the 
Holy  Spirit  operating  in  force,  organic  life,  psychical 
activity,  and  spiritual  power.  We  know  the  Holy 
Spirit  proceeds  from  God  through  Christ.  Christ 
therefore  is  the  immediate  source  of  all  life.  That 
which  we  call  gravity,  and  its  compensatory  force 
which  we  call  centrifugal,  all  forms  of  chemical 
action,  all  organic  life  of  plants  and  animals,  all  that 
varied  animation  which  throbs  in  man  and  lifts  him 
above  all  creation,  that  higher  form  of  life  which 
expresses  itself  in  prayer  and  piety  and  self-sacrifice, 
all  that  further  power  by  which  immortal  beings  live 
and  exercise  their  mighty  powers,  —  every  one  of 
these  forms  of  life  depends  on  Him  "in  whom  all 
things  consist."  In  him  all  things  live  and  move  and 
have  their  being. 


CHRIST   IN    CREATION.  63 

In  a  still  higher  sense,  <'In  him  all  things  consist." 
He  is  " the  firstborn  of  all  creation."  He  is,  as  has 
been  seen,  the  great  universal  Prophet,  Priest,  and 
King.  Mediatorial  work  was  and  is  needed  for  crea- 
tion as  well  as  for  sinful  man.  Together  they  came, 
and  together  they  fell.  But  in  another  sense  and  a 
broader  sense  Christ  is  the  great  Mediator  between 
all  things  and  God.  Sin  and  death  came  long  before 
man.  Leaves  faded,  animals  died,  angels  sinned, 
before  man  had  a  being.  All  these  needed  a  media- 
tor. We  must  ever  bear  in  mind  that  we  are  not  all 
of  creation,  and  that  the  work  of  Christ  extends  far 
beyond  the  bounds  of  man.  Creation  needed  a 
Saviour  as  well  as  a  Creator.  We  can  distinguish 
between  Christ's  work  as  universal  Mediator  and  as 
man's  Redeemer.  The  former  is  much  older  and 
wider  than  the  latter.  It  is  in  this  wide  sense  all 
things  consist  in  him. 

•  *  Unto  Him  "  were  all  things  created.  Christ  is 
the  owner  and  heir  of  all  creation.  He  is  so  by  the 
three  rights  of  Primogeniture,  Redemption,  and  Vic- 
tory. But  we  are  now  considering  the  first  only. 
This  has  been  referred  to  as  coming  from  his  being 
the  **  first-born  of  all  creation."  Every  foot  of  land 
on  earth  is  Christ's.  The  silver  and  the  gold  are  his. 
Every  living  thing  is  his.  He  has  the  original  deed, 
and  has  never  conveyed  title  to  any,  save  those  who 
are  to  be  joint  heirs  with  him,  in  final  ownership  and 
occupancy.  Sin  is  a  trespasser,  and  Satan  a  robber. 
God  has  by  this  original  right  given  Christ  the  fee  to 
all  creation.  "The  earth  is  the  Lord's  and  the  ful- 
ness thereof." 


If  Christ  is  so  personally  and  intimate.y  connected 
with  nature,  it  should  reveal  him,  and  reveal  him  in 
his  peculiar  personality  and  offices.  It  has  been  seen 
that   there  was  a  plan    on   which  creation  was  con- 


64  CHRIST   IN    CREATION. 

structed,  and  that  plan  was  Christ,  and  that  Christ 
worked  himself  into  creation.  Therefore  creation 
should  show  all  of  Christ  and  all  of  the  gospel ;  and  it 
does.  The  argument  for  the  existence  of  God  from 
design  seen  in  nature  is  presented  in  many  places  in 
Scripture,  and  has  never  been  answered.  But  we  are 
now  to  look  for  Christ  himself  in  nature.  It  was 
man's  first  Bible,  and  for  centuries  it  was  his 
only  Bible.  Whoever  shuts  his  eyes  to  this  older 
Scripture  is  not  wise.  To  it  Christ  turned  for  texts 
and  parables  ;  to  it  he  betook  himself  for  comfort  as 
he  fled  from  the  haunts  of  man,  for  rest  and  strength 
in  the  wilderness  and  mountain-top.  It  was  to  the 
Creator  the  apostles  directed  their  prayer  when  seek- 
ing the  Holy  Spirit,  and  to  him  the  greatest  of  the 
apostles  appealed,  to  bring  careless  man's  thoughts  to 
God. 

The  incarnation  of  Christ  in  nature  has  been 
shown.  He  lives  in  every  living  thing.  The  double 
relationship  of  the  Christian  is  true  of  all  Christ's  holy 
world  of  created  things.  They  are  in  him  and  he  is 
in  them.  The  earthly  life  of  Christ  is  seen  in  nature's 
processes.  Every  living  thing  is  born  as  he  was.  In 
solitude  and  silence  everything  that  hath  life  is  born 
of  God.  Every  plant  and  animal  has  its  time  of  wait- 
ing until  its  hour  is  come,  and  it  receives  its  baptism 
for  service  of  fruit-bearing. 

The  ministry  of  Christ  is  being  repeated  every 
day.  The  Son  of  man  is  still  on  earth.  Miracles 
have  not  ceased.  The  only  healing  natural  man  can 
effect  is  nature's  healing.  Every  harvest  is  a  table 
spread  in  the  wilderness.  Every  storm  is  stilled  as 
that  on  Galilee.  And  if  we  would  only  listen,  we 
would  hear  sermons  from  lilies  and  sparrows  and  fields 
of  grain  as  in  days  of  old. 

The  cross  is  the  great  principle  of  nature's  action. 
"  Except  a  grain  of  wheat  fall  into  the  earth  and  die, 
it  abideth   by  itself   alone  :    but  if  it  die,   it  beareth 


CHRIST   IN   CREATION.  65 

much  fruit.  "^  The  story  of  the  cross  is  told  when- 
ever a  grain  of  seed  falls  into  the  ground  and  dying 
gives  life  to  others.  Vicarious  suffering  is  the  law  of 
nature.  By  it  come  fruitful  harvests  and  filled  grana- 
ries. The  struggle  for  existence  is  not  the  great  effort 
of  living  things.  There  is  a  greater  struggle  than 
that.  The  aim  of  every  organic  thing  is  not  self-pres- 
ervation but  propagation.  For  this  it  lives  and  eats 
and  toils,  and  at  last,  having  accomplished  that  for 
which  it  came,  it  dies.  The  mother  animal  struggles 
most  fiercely,  not  for  her  own  life,  but  for  that  of 
her  young.  The  plant  strives  to  lift  its  head  up 
through  the  surrounding  mass  to  reach  the  light  and 
blossom  and  bear  its  fruit. 

We  have  seen  that  the  law  of  entrance  into  the 
kingdom  of  God  is  this :  "Ye  must  be  born  from 
above."  The  clod  cannot  enter  the  plant  sphere  nor 
the  plant  into  that  of  the  upper  animal  kingdom,  ex- 
cept it  be  born  from  above.  The  power  of  the  upper 
kingdom  must  come  upon  it,  and  by  its  own  strength 
incorporate  it  and  make  it  part  of  itself.  The  six 
days'  creation  teaches  this  lesson  and  is  set  before  us 
as  a  type  of  the  necessary  change.  The  first  chapter 
of  the  Bible  is  a  proof  and  type  and  illustration  of  the 
law,  ''Ye  must  be  born  again."  There  the  steps  of 
the  change  are  shown.  First,  in  the  creation  and 
regeneration  is  the  Spirit  of  God  moving  in  the  dark- 
ness. Light  is  the  first  gift  to  the  soul  as  to  the  dark 
world.  The  breath  of  the  Spirit,  the  formation  of  a 
new  heart  in  which  the  seeds  of  all  life  can  grow,  and 
the  culmination  of  the  work  in  the  new  man  are  the 
steps  of  the  work  of  Christ  in  the  soul  and  the  earth. 
A  Sabbath  rest  and  a  life  in  Eden  follows  each. 

There  is  faith,  too,  in  nature.  All  things  live  there 
by  faith.  There  is  no  distrust  there.  Each  plant 
and  animal  lives  by  the  day.  The  seed  sprouts,  and 
trusts   that   showers  will   come   and   sun  will  shine, 

*  John  xii.  24. 


66  CHRIST    IN    CREATION. 

The  ground  sparrow  builds  her  nest  beside  a  clod, 
and  trusts  that  no  foot  will  crush  it,  and  that  her 
small  family  will  be  provided  for.  The  little  ant 
goes  forth  on  its  daily  ramble  amid  untold  and  aw- 
ful dangers,  and  doubts  not  it  will  return  safely  to  its 
home. 

For  entire  consecration  we  must  look  to  nature. 
There  everything  is  wholly  devoted  to  the  will  of  Him 
who  made  it,  and  asks  for  nothing  more  than  to  do 
his  will.  There  is  no  sin  in  nature.  Every  plant 
and  bird  and  animal  is  perfectly  holy.  The  little  in- 
sect fluttering  in  the  sunshine  for  a  day,  perfectly  ful- 
fils its  Maker's  will. 

Nature  tells  us  of  another  life  and  world.  Resur- 
rection is  taught  by  Paul  in  the  great  resurrection 
chapter^  in  the  language  and  processes  and  forms  of 
nature.  The  whole  plan  of  Christ,  the  plan  of  the 
ages,  has  been  disclosed  in  every  field  sown  and 
reaped.  Creation  is  a  prophecy.  The  stars  tell  of 
other  worlds  than  ours.  The  sunset  is  an  open  door 
into  heaven  through  which  every  devout  soul  may 
look  and  see  an  apocalyptic  vision.  It  comes  to  us 
silently  in  the  evening  of  the  day  when  weary  man 
needs  to  be  helped  to  his  rest  ;  and  as  the  rising 
shadows  of  the  earth  veil  it  from  our  sight,  it  sends  to 
us  through  the  twilight  a  parting  message, —  "I  will 
come  again."  Summer  is  nature's  account  of  heaven. 
We  instinctively  describe  our  heaven  so.  We  love  to 
picture  it  a  land  of  green  fields  and  crystal  streams, 
of  fruits  and  flowers.  We  ask  where  heaven  is,  and 
looking  up,  the  heavens  declare  to  us  the  coming 
glory  of  God. 

Nor  is  the  truth  of  the  other  and  sterner  side  left 
untold.  Nature  visits  awful  penalties  on  all  viola- 
tors of  her  laws,  even  to  death.  She  punishes  the 
rebel  and  abuser  of  the  natural  laws  of  God.  The 
fate  that  smites  the  glutton   and    drunkard    and  de- 

^  I   Cor.  XV. 


CHRIST   IN    CREATION.  6/ 

bauchee,  the  pestilence  that  walks  through  the  haunts 
of  filth  and  vice,  are  nature's  penalties.  The  thunder 
and  earthquake  warn  man  of  a  coming  day  of  doom. 
The  fires  of  the  volcano  tell  of  the  possible  fate  of 
earth,  and  the  bottomless  lake  of  fire  living  in  earth's 
center  verifies  Scripture  which  says,  Such  is  hell. 
Nature  tells  us  some  are  lost.  Every  belated  stalk 
moans  in  its  wintry  fate,  ''The  harvest  is  passed  and 
the  summer  is  ended ;  and  I  am  not  saved." 

It  is  in  view  of  all  this  that  the  apostle  writes  : 
' '  The  invisible  things  of  Him  since  the  creation  of 
the  world  are  clearly  seen,  being  perceived  through 
the  things  that  are  made,  even  his  everlasting  power 
and  divinity;  that  they  may  be  without  excuse."^ 
At  the  last  great  accounting,  if  any  voice  shall  say, 
' '  I  did  not  know, "  nature  will  answer  by  ten  thousand 
voices,  ''I  told  you  all."  Impiety  is  unnatural ;  un- 
belief is  insanity  ;  atheism  is  a  crime  against  nature. 
Nature's  gospel  is  despised  of  man  as  her  Master's 
gospel  was  and  is.  She,  like  her  Master,  is  sad 
over  man's  neglect.  All  her  voices  are  in  the  minor 
key.  Nature's  aspects  are  strangely  solemnizing. 
Not  only  the  undevout  astronomer  is  mad,  but  all 
are  worse  than  mad  who  in  Nature's  temple  forget 
to  worship  Him  who  made  and  sustains  it  all.  It  was 
this  Christ  had  in  mind  when  he  said,  * '  If  these 
should  hold  their  peace,  the  very  stones  would  cry 
out."  Nature  is  indignant  at  man's  impiety  and  re- 
bellion against  their  common  Maker  and  Ruler. 

There  is  great  comfort  to  the  people  of  Christ, 
as  they  look  out  on  it  all,  to  know  it  is  his  and  there- 
fore holy.  We  are  in  his  temple  wherever  we  are. 
Every  stone  is  sacred,  every  foot  of  earth  is  conse- 
crated. All  its  many  voices  are  sounds  of  praise.  All 
its  creatures  are  worshipers.  As  surely  as  from 
around  the  throne  there  rises  a  pure  and  full  anthem 
of  glory  to  God,  so  from  all  in  air  and  earth  and  sea 

1  Rom.  i.  20. 


68  CHRIST    IN    CREATION. 

there  rises  a-i  answering  volume  of  praise.  Science 
tells  us  all  things  are  in  motion  ;  nature  is  constantly 
vibrating  with  sensation  ;  that  even  stones  are  not 
lifeless  things.  Their  atoms  are  constantly  moving. 
From  the  lowest  depths  of  earth  to  the  highest  and 
most  distant  star,  creation  praises  God.  The  Psalm- 
ist describes  it  in  these  words  — ■  nature's  song  of 
praise  :  ' '  Praise  the  Lord  from  the  earth,  ye  dragons 
and  all  deeps  :  fire  and  hail,  snow  and  vapor  ; 
stormy  wind,  fulfilling  his  word  ;  mountains  and  all 
hills  ;  fruitful  trees  and  all  cedars  ;  beasts,  and  all 
cattle;  creeping  things  and  flying  fowl."^  There  is 
great  peace  for  the  believer  in  the  knowledge  of  the 
world  he  lives  in.  He  is  in  his  Father's  house  ;  and 
looking  forward  to  the  new  earth,  knowing  whose  it 
was  and  is,  can  say,  *  *  I  shall  dwell  in  the  house  of 
the  Lord  forever."  Death  is  only  passing  from  the 
outer  to  the  inner  sanctuary. 

^  Psalm  cxlviii. 


CHAPTER  III. 


JEHOVAH. 
CHRIST  IN    THE    OLD    TESTAMENT  AGE. 

With  the  advent  of  man,  the  work  of  Christ 
changed.  Creation  gave  place  to  providence.  Christ 
now  began  that  long  course  of  varied  experiences 
with  man  which  was  to  continue  thenceforward  for- 
ever. He  then  identified  himself  with  a  race  from 
which  he  was  never  to  be  separated. 

There  is  a  change  in  the  name  applied  to  Deity 
when  man  comes  into  view.  The  name  previous 
to  this  event  is  the  general  name,  ''God."  In 
Christ's  special  dealing  with  man  it  is  the  ' '  Lord 
God."  This  is  Jehovah,  the  name  by  which  Christ 
was  to  be  known  to  his  own  people,  and  in  the  special 
relationships  he  held  to  them.  Jehovah  of  the  Old 
Testament  was  Christ.  The  Scriptural  argument  is 
briefly  as  follows :  Jehovah  was  often  seen,  while 
'  *  no  man  hath  seen  God  at  any  time. "  Jehovah  was 
the  God  of  Abraham,  and  the  body  of  believers  is 
one  from  Abraham  down,^  and  Christ  is  the  head  of 
the  church.  There  are  also  distinct  statements  of 
Scripture  to  this  effect  :  "  He  was  in  the  world,  and 
the  world  was  made  by  him,  and  the  world  knew 
him  not ;  "^  "  They  drank  of  a  spiritual  rock  that  fol- 
lowed them,  and  that  rock  was  Christ."^  The  vision 
which  Jesus  said  Isaiah  saw  of  Jehovah  was  himself.* 
The  prophecy,  "Prepare  ye  the  way  of  the  Lord  — 
Jehovah — "  was  fulfilled  for  Christ  by  his  forerunner. 

*  Rom.  iv.  II.  2  John  i.  lo. 

3  I  Cor,  X.  4.  *  Isa,  vi.  i ;  John  xii.  41. 

[69] 


JO  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 

It  was  Christ,  then,  who  was  so  intimately  con- 
nected with  the  Old  Testament  saints  and  known  by 
them  as  Jehovah.  Yet  this  identity  is  closely  veiled 
both  in  the  Old  Testament  and  in  the  New.  The 
above  are  about  all  the  direct  statements  to  this 
effect.  The  reasons  will  be  more  fully  considered 
hereafter.  It  may  be  stated  here  briefly  that  he 
wished  to  be  recognized  by  other  means. 

The  name  Jehovah  is  one  of  divine  origin.  It 
occurs  seven  thousand  times  in  the  Bible.  Its  mean- 
ing is  most  comprehensive.  It  is  an  epitome  of  the 
whole  nature,  history,  and  work  of  Christ.  It  means 
first,  ''The  Living  One,"  in  this  expressing  the  work 
of  creation.  There  is  also  in  it  the  idea  of  ' '  the 
Ever-present  One,"  and  hence  the  character  of  Christ 
as  Providence.  It  means  further,  ''Covenant- 
keeper  ; "  and  in  this  we  see  the  special  relation  of 
Christ  to  the  church.  All  that  is  meant  by  "Jesus" 
is  in  this  older  name.  He  was  the  Saviour  of  the 
church  always.  It  also  looks  into  the  future  ;  for  it 
is  interpreted  by  himself  as  meaning  "Him  who  was, 
and  is,  and  is  to  come,  the  Almighty."  By  this 
heaven-born  name,  first  of  all,  Christ  revealed  him- 
self to  man.  Dr.  Newberry  ^  gives  its  origin  as  from 
parts  of  three  words  meaning,  ' '  He  who  was  and  is, 
and  is  to  come,"  the  title  Christ  applies  to  himself  in 
the  Apocalypse. 

Christ's  dealings  with  men  are  seen  to  be  with 
them  as  individuals,  families,  nations,  the  church,  and 
the  race  as  a  whole.  Adam  represented  each  and  all 
of  these.  He  was  the  head  of  the  race  by  being  first, 
by  divine  appointment  and  by  fitness.  The  dealings 
of  Christ  with  him  therefore  are  illustrative  of  his 
attitude  toward  the  whole.  The  relationship  of 
Jehovah  to  Adam  will  be  seen  by  recalling  the  pur- 
pose for  which  man  was  created.  He  was  intended 
for  divine  companionship.      Tlic  actual  enjoyment  of 

*  "  Newberry  Bible,"  London,  1893,  p.  22. 


CHRIST   IN   THE   OLD   TESTAMENT   AGE.  7 1 

this  is  seen  by  a  single  hint  in  the  record,  "And 
they  heard  the  voice  of  the  Lord  God  walking  in  the 
garden  in  the  cool  of  the  day."^  The  whole  expres- 
sion is  very  suggestive,  ''the  cool  of  the  day,"  the 
time  for  leisure  and  for  friendly  intercourse.  Jehovah 
is  walking,  looking,  and  calling  for  his  companion  as 
if  it  was  a  common  practice  and  the  usual  time  to 
meet  him.  It  is  a  single  glance,  but  it  reveals  the 
daily  intercourse  of  Eden. 

After  the  day's  occupation  is  over,  the  divine  Son 
seeks  his  human  brother  for  loving  intercourse.  It 
reminds  us  of  the  same  Christ  on  the  Mount  of  Olives 
or  in  the  home  at  Bethany,  where  loving  friends  lis- 
tened to  his  words.  It  was  for  Christ,  as  well  as  the 
happy  recipient  of  his  confidence,  a  foretaste  of  the 
fellowship  of  eternity.  He  spoke  of  this  time  after- 
ward in  these  words,  * '  My  delight  was  with  the  sons 
of  men."^  It  was  not  for  Christ  the  fellowship  of  an 
equal  being  as  was  the  fellowship  with  the  Father  ; 
but  it  was  with  one  who  like  himself  was  in  the  im- 
age of  God  and  therefore  could  hold  intercourse  with 
him  as  no  angel  could.  Each,  although  in  a  vastly 
different  way,  was  a  son  of  God.  Each  had  a  place 
in  the  great  plan,  each  looked  forward  to  the  realiza- 
tion of  it  as  the  consummation  to  be  longed  for. 

Adam  was  as  yet  not  suited  for  the  exalted  privi- 
lege of  fellowship  eternally  with  God  the  Father. 
He  was  holy,  but  untrained  ;  and  therefore  as  to 
experience,  immature.  The  first  attitude,  therefore, 
of  Christ  toward  man  was  that  of  instructor.  The 
Great  Teacher  began  with  his  first  pupil.  Adam  had 
this  advantage  over  all  his  children  in  this  beginning 
of  his  education,  in  that  he  had  all  his  faculties  in 
primeval  perfection.  The  volumes  out  of  which  the 
Great  Teacher  instructed  his  first  pupil,  were  Ex- 
perience, Nature,  and  Revelation.  They  are  the 
means  of  the  instruction  of  his  descendants  from  that 

1  Gen.  iii.  8. 


72  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 

day  to  this.  They  seem  to  have  been  given  to  him 
in  the  order  named. 

The  first  lesson  was  obedience.  The  Lord  put 
him  in  the  garden  to  dress  it  and  keep  it.^  It  is  the 
first  necessary  lesson  of  youth.  Obedience  is  the  law 
of  the  family,  the  foundation  of  society ;  and  as  will 
be  seen,  one  thing  the  whole  story  of  man's  experi- 
ences is  designed  to  teach.  This  was  joined  to  re- 
sponsibility. The  keeping  of  the  garden  was  his 
charge.  Work  was  the  first  thing  given  to  man.  It 
was  not  the  penalty  of  sin,  nor  is  it  a  penalty  at  all. 
It  is  the  condition  of  life,  and  always  has  been,  and 
always  will  be.  However  high  the  creature  rises  in 
the  scale  of  being  or  the  plane  of  privilege  in  this 
world  or  any  other,  the  law  of  his  welfare  will  be 
work.  When  any  living  thing  stops  working,  it  be- 
gins to  die.  Work  is  the  law  of  life.  Christ  gives 
his  own  example  and  that  of  his  Father  when  he 
said,  **My  Father  worketh  hitherto,  and  I  work." 
But  in  neither  case  was  it  toil.  For  man  that  came 
later. 

A  lesson  in  the  book  of  nature  is  related :  The 
birds  and  the  animals  were  brought  unto  the  man  ' '  to 
see  what  he  would  call  them,  and  whatsoever  the 
man  called  every  living  creature,  that  was  the  name 
thereof."^  The  inference  is  plain  that  there  was  a 
knowledge  of  the  nature  of  these  creatures  on  Adam's 
part,  and  this  came  either  from  previous  instruction, 
or  experience,  or  both.  It  is  a  fair  inference  that 
Christ  did  not  stop  with  the  creatures,  but  that 
plants  and  the  stars  and  all  the  many  chapters  of 
nature  were  opened  and  perused  by  this  quickest 
scholar  who  ever  lived.  It  is  inconceivable  that  with 
such  a  mind  in  its  virgin  power  and  with  such  a 
teacher  there  should  have  been  any  hesitation  in  de- 
siring on  the  one  hand,  or  any  unwillingness  to  im- 
part on  the  other.      Undoubtedly  all  the  sciences  in 

^Gen.  iL  It;  ^Gen.  ii.  iq. 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  ;  ', 

all  their  length  and  depth  were  unrolled  before  that 
ready  learner.  With  perfect  wisdom  as  teacher  and 
faultless  faculties  in  the  pupil,  learning  advanced  with 
such  progress  as  is  unknown  to  us.  We  have  been 
trying  to  regain  a  little  of  that  which  our  great  ances- 
tor had  in  all  its  fulness.  It  is  certain  that  the  first 
man  was  the  greatest  in  natural  ability  and  the  best 
educated  in  all  scientific  truth  that  the  world  has  ever 
had.  Only  by  the  same  divine  teacher  can  we  regain 
his  level  of  intellectual  attainment. 

It  was  especially  by  what  we  call  revelation  that 
Christ  instructed  Adam.  Here  was  one  capable  of 
receiving  the  most  exalted  truths.  All  his  faculties 
were  in  divine  perfection.  The  body  was  unclogged 
by  gross  food  or  deadening  drink  or  stupefying  lust. 
The  mental  powers  were  in  all  the  strength  in  which 
they  were  created.  He  was  "in  the  image  of  God." 
In  the  closeness  of  this  loving  fellowship,  truth  flowed 
unimpaired  from  mind  to  mind.  The  story  of  creation 
was  then  no  doubt  revealed  to  Adam  as  we  have  it 
recorded  in  Genesis.  The  account  is  so  orderly  and 
so  correct  as  compared  with  science  in  all  particulars, 
it  is  withal  so  simple  and  so  dignified  that  it  bears  all 
the  marks  of  a  divine  hand.  We  may  feel  sure  that 
the  first  chapter  of  Genesis  was  spoken  by  the  same 
mouth  as  the  last  chapter  of  Revelation.  Christ  was 
the  Alpha  and  the  Omega  of  Scripture.  No  doubt 
the  future  was  also  then  made  known  to  Adam. 
There  was  surely  given  to  him  also,  some  intimation 
of  his  own  place  in  the  great  plan  of  the  ages,  and  the 
responsibility  which  rested  upon  him  as  leader  of  the 
great  company  who  were  to  come. 

But  this  was  more  than  a  state  of  training  for 
Adam.  It  was  one  of  probation  also.  He  was  not 
yet  fit  by  nature  for  the  exalted  place  God  designed 
him  for.  His  nature  is  thus  described  by  the  apostle  : 
* '  The  first  man  is  of  the  earth,  earthy. "  ^     Adam  was 

1 1  Cor.  XV.  45-48. 


74  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

not  a  spiritual  being  yet.      The  same  change  had  to 

take  place  for  Adam  as  for  all  his  descendants  since. 

His  was  not  an    immortal    body.      '  •  Dust  thou  art " 

was  true  of  him  from  his  creation.      It  is  interesting 

to  consider  what  would  have  been  the  change  which 

would  have  fitted  Adam  for  his  eternal  state.      Of  one 

thing  we  are  sure, — it  would  not  have  come  by  death. 

Death  was  no  part  of  God's  plan  for  man.      He  would 

probably  have  been  translated  as  Enoch  was,   at  the 

close  of  his  appointed  life-time,  probably  a  thousand 

years,   of  which  all  afterward   fell  a  little  short.      It 

is  not  necessary  to  suppose  that  he  would  have  been 

on  probation  all  that  time.     There  was  placed  within 

his  reach  a  means  by  which  he  could  attain  to  the 

certainty  of  that  happy  state  at  any  time.     We  often 

wonder  what  would  have  been  the  state  of  man  on 

earth  if  sin  had  not  entered.     One  thing  is  certain, 

Christ  would  have  always  been  with  man  in  visible 

and    daily    fellowship.      Every   blessing   would    have 

flowed  from  the  presence  of  Christ  on  earth.      Eden 

would   long  since  have  covered  the  earth.      Millions 

of  happy   creatures   would   have   been   translated  to 

heaven. 


The  question  is  often  asked,  Why  did  God  permit 
the  fall.  Looking  back  as  we  do  through  the  history 
of  redemption,  and  having  looked  forward  from  the 
view  we  took  from  the  eternal  past,  we  see  that 
the  fall  was  foreseen  from  the  beginning.  Indeed, 
knowing  human  nature  as  we  do,  each  one  must  feel 
that  created  beings  left  to  their  own  choice  will  fall 
sooner  or  later.  This  only  makes  the  question  more 
difficult.  Why,  knowing  this  to  be  the  certainty,  or 
at  least  the  possibility,  did  Christ  create  them,  give 
them  free  will,  and  expose  them  to  temptation  ?  He 
knew  it  would  result  as  it  did.  He  foresaw  that  it 
would  deva<5itate  Eden  and  plant  earth  with  misery. 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  75 

From  that  awful  issue  then  opened  would  flow  a 
stream  of  evils  which  would  call  for  all  his  own 
mighty  power  to  stay  and  overcome,  and  cause  him 
shame,  agony,  and  death.  It  is  enough  for  the  be- 
liever to  know  it  was  the  will  of  God.  God's  will 
needs  no  defense.  It  is  the  standard  of  righteous- 
ness. This  is  to  be  fully  demonstrated  before  all  the 
universe,  but  now  we  must  believe  it  to  be  so  by 
faith. 

We  are  not  left  wholly  in  the  dark,  however,  as 
to  the  purposes  of  God,  and  he  invites  our  inquiry 
that  we  may  see  and  learn  and  believe.  We  say,  and 
in  a  sense  correctly,  that  God  does  all  things  for  his 
own  glory.  But  to  think  of  this  glory  apart  from  the 
welfare  of  the  beings  of  his  creatior^,  is  not  the  Scrip- 
tural idea  of  the  glory  of  God.  To  say  that  God  al- 
lowed man  to  fall  that  he  might  in  his  recovery 
display  his  power  and  grace,  is  to  attribute  to  God 
purposes  and  actions  which  do  not  give  him  glory,  but 
the  reverse.  For  a  father  to  allow  a  child  to  become 
sick  and  suffer  in  order  that  he  may  show  his  skill 
in  the  methods  for  his  recovery,  is  cruelty.  God  did 
not  and  does  not  so  seek  glory.  Nor  was  the  first 
purpose  of  God  the  salvation  of  the  lost.  Had  this 
been  all,  he  could  have  saved  all  by  preventing  the 
fall  of  any.  The  only  satisfaction  to  the  mind,  aside 
from  the  attitude  of  simple  faith,  is  the  discovery  of  a 
reason  or  reasons  great  enough  to  justify  the  permis- 
sion of  sin  and  suffering.  While  we  cannot  solve  this 
greatest  of  questions  which  has  perplexed  the  wisest, 
we  may  inquire  into  it  and  find  some  light  upon  it,  or 
at  least  see  that  there  can  and  must  exist  sufficient 
reasons,  although  to  us  unknown. 

Recalling  the  view  taken  of  the  eternal  past,  we 
discovered  that  the  distant  view  reveals  the  existence 
of  a  great  plan  in  the  mind  of  God  for  this  world  and 
man  and  all  ages  and  beings  to  come.  Part  of  this 
plan,  as  we  have  seen,   is  the  securing  of   a  race  of 


^6  CHRIST    IN   THE   OLD   TESTAMENT   AGE. 

beings  who  shall  be  fit  for  use  by  him,  and  coopera- 
tion with  him  in  his  great,  eternal  purposes.  They  are 
to  be  with  God  as  children  with  their  father.  They 
are  to  live  with  Christ  as  a  wife  with  her  husband. 
It  is  evident  that  there  must  be  on  both  sides  not 
only  love  but  perfect  confidence.  They  must  trust 
God  fully,  and  God  must  be  able  to  fully  trust  them 
also.  They  must  have  an  established  reliability 
which  will  stand  true  under  any  test,  and  be  abso- 
lutely devoted  to  God's  interests,  and  perfectly  and 
whole-heartedly  and  gladly  submissive  to  his  will. 
They  must  accept  and  believe  without  a  shadow  of 
doubt  that  God's  will  is  best  and  right,  and  be  im- 
movably fixed  in  this  conviction.  This  faith  is  the 
only  ground  from  which  can  spring  that  love  which  is 
the  bond  of  the  union  God  desires. 

God  could  have  made  beings  so  from  the  first, 
infallible  and  unchangeable.  But  the  character  of 
such  beings  would  be  fixed  by  decree  as  is  the  char- 
acter of  brutes  or  rocks.  They  would  be  holy  be- 
cause they  could  not  be  otherwise.  They  would 
remain  faithful  to  him  by  the  same  kind  of  law  which 
keeps  a  stone  in  its  place.  It  is  evident  that  such 
beings  would  not  be  suitable  for  the  companionship 
of  God  and  the  high  destiny  he  has  in  mind  for  them. 
God  could  have  kept  Adam  in  a  state  of  unconscious 
and  untempted  innocence  by  allowing  no  means  of 
temptation.  But  to  give  a  being  free  will  and  then 
no  possibility  of  alternative  choice  would  be  farcical. 
Such  a  state  would  be  little  different  from  the  last 
described. 

None  of  these  conditions,  then,  nor  any  other  con- 
ceivable one,  could  be  the  permanent  state  of  such 
beings  as  God  created.  We  can  see  from  all  the  past 
history  of  God's  dealings  with  his  people  as  well  as 
our  own  experience,  what  this  character  must  be  and 
how  obtained.  There  is  a  character  which  can  only 
be  obtained    by  choice  of  right,   struggle  against  sin 


CHRIST   IN    THE   OLD    TESTAMENT   AGE.  ^J 

and  for  right,  and  victory.  Even  Christ  submitted  to 
this  process.  He  was  ' '  tempted  in  all  points  as  we 
are."  He  was  ''made  perfect  by  suffering. "  There 
is  for  us  a  necessity  in  this.  Only  by  falling  can  we 
learn  the  value  of  standing  ;  only  by  sickness  do  we 
appreciate  health  ;  only  by  failure  do  we  learn  the 
worth  of  success. 

For  the  production  of  such  beings  there  must  be 
capacity  of  choice,  and  opportunity  of  choosing. 
They  must  have  an  alternative  choice.  They  must 
know  both  sides,  and  by  turning  from  wrong  to  right, 
exercise  purpose  and  will.  There  must  follov/  this 
choice  a  proof  of  it  by  struggle  against  sin  and  vic- 
tory over  it.  From  this  there  comes  a  knowledge  of 
the  awful  nature  and  effects  of  sin  and  a  detestation 
of  it,  and  a  full  and  hearty  committal  to  right  and 
God.  They  must  learn  by  full  and  repeated  trial  that 
the  will  of  God  is  best  and  right,  and  that  for  them 
there  must  be  no  other  way.  But  there  must  be  more 
than  this.  They  must  be  led  by  hope,  and  see  in 
God  the  future  bright  with  promise  for  them  and  all. 
Still  further,  they  must  be  bound  to  God  by  love,  and 
this  from  a  deep  sense  of  his  goodness  to  them. 

There  is  to  be  one  lesson  such  beings  must  once 
for  all  learn.  The  evidence  of  God's  faithfulness  will 
be  forever  established.  The  severest  temptation 
which  besets  the  believer  now  is  when  by  distress  or 
by  apparent  failure  in  answer  to  prayer,  it  seems  as  if 
God  either  did  not  hear  or  did  not  care  for  him.  To 
doubt  God's  love,  or  at  least  his  care,  was  the  first 
and  has  been  the  constant  temptation  of  the  Chris- 
tian. Faith  in  God  will  always  be  the  bond  of  the 
soul  to  God  and  the  source  of  power.  This  will  be 
established  by  the  repeated  trials  and  proofs  of  life. 
It  will  appear  that  there  has  been  no  neglect  by  God 
of  the  smallest  of  his  creatures,  that  every  prayer 
was  answered,  that  with  all  our  mistakes  and  sins, 
all  things  worked  together  for  good  to  each  believer. 


78      CHRIST  IN  THE  OLD  TESTAMENT  AGE. 

All  this  will  give  deep  and  immovable  faith  in  God 
w^hich  cannot  be  shaken. 

There  w^as  more  involved  in  the  demonstration 
begun  in  Eden  than  the  v^elfare  of  those  who  heard 
and  acted,  or  even  their  race.  This  world  is  only  the 
beginning  of  other  ages  and  worlds.  For  them,  as 
well  as  this,  the  test  was  made.  This  is  expressly 
declared  to  be  the  purpose  of  this  display  of  grace, 
"  to  the  intent  that  now  unto  the  principalities  and 
the  powers  in  the  heavenly  places  might  be  made 
known  through  the  church  the  manifold  wisdom  of 
God,  according  to  the  eternal  purpose  which  he  pur- 
posed in  Christ  Jesus  our  Lord.  "^  There  is  no  doubt 
that  this  purpose  extends  to  the  whole  demonstration 
and  for  the  benefit  of  all  intelligences  and  ages  to 
come.  We  are  ' '  compassed  about  by  so  great  cloud 
of  witnesses."^  ''Which  things  the  angels  desire  to 
look  into.  "^  All  this  tells  us  that  not  unto  our- 
selves but  to  coming  ages  we  are  living  and  unfolding 
the  purposes  of  God. 

The  purpose  undoubtedly  was  to  settle  eternal 
problems.  In  some  world,  if  not  in  this,  in  some 
time,  if  not  at  this  time,  the  question  was  sure  to 
arise  whether  the  will  of  God  was  best  and  right. 
People  will  think,  and  in  eternity  harder  than  ever. 
Given  the  essentials  of  free  moral  beings,  and 
questioning  is  inevitable.  It  is  no  harm  to  think  or 
to  question  provided  one  is  open  to  the  truth.  The 
question  would  have  to  be  met  and  settled.  God 
could  have  met  it  by  a  display  of  power  and  might 
and  silenced  all  opposition,  but  that  would  not  be  an 
answer  but  a  supression.  It  would  not  be  worthy  of 
the  plan  which  God  had  before  him  as  seen  in  the 
ages.  To  silence  by  authority  is  not  to  settle  the 
question.  It  would  not  answer  the  questions  which 
would  arise.  These  beings  would  be  under  a  con- 
tinual reign  of  force  which  would  be  no  such  state  as 

1  Eph.  iii.  lo,  II.  2  HqI)^  xii.  I.  '  i  Peter  i.  I2. 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  79 

God  desired,  and  as  was  best  for  the  permanent  hap- 
piness of  all.  Better  this  issue  fully  and  fairly  met 
now,  and  the  questions  answered  at  once,  than  that 
it  should  be  left  open,  a  constant  danger  ever  threat- 
ening the  universe,  hanging  like  an  avalanche  over 
the  future,  to  break  forth  perhaps  when  the  universe 
was  filled  with  holy,  happy  beings  ;  and,  instead  of 
affecting  one  small  world,  to  involve  the  universe  in 
an  overthrow  compared  with  which  the  sin  and  sor- 
row and  suffering  of  earth  and  hell  would  be  as  the 
dust  of  the  balance. 

There  seems  to  have  been  but  one  way — to  permit 
an  actual  experiment  and  demonstration  of  the  whole 
question.  To  this  end  sin  must  be  allowed  to  present 
itself  in  all  its  hideous  nature  and  effects  ;  suffering 
must  follow,  and  sorrow  deep  and  widespread  must 
be  felt  and  endured.  When  this  great  experiment  is 
over,  every  question  will  be  forever  settled.  Every 
alternative  opposed  to  the  will  of  God  will  have  been 
tried  on  this  earth.  Every  problem  will  have  been 
solved.  It  will  be  apparent  as  the  noon-day  sun  to 
all  intelligences  that  all  has  been  passed  through  the 
crucible  of  actual  demonstration.  The  verdict  from 
this  will  be  that  there  is  but  one  standard  of  right, 
but  one  way  of  happiness,  but  one  way  of  holiness, 
and  that  is  the  will  of  God.  The  participants  in  this 
struggle  are  to  be  rewarded  for  their  part  in  this  sad 
stage  of  suffering  by  correspondingly  and  vastly  in- 
creased benefits  hereafter.  They  are  to  have  the 
highest  state  in  that  kingdom  to  come.  They  are  to 
be  the  closest  to  God  in  all  the  universe.  They  are 
to  bear  responsibility  and  power  for  which  their  long 
training  has  fitted  them. 

The  age  of  sin  came  at  the  very  beginning  of  the 
long  eternal  plan.  It  was  to  be  but  a  short  era.  What 
are  a  few  thousand  years  in  comparison  with  eternity  ? 
This  earth  is  to  be  the  only  one  stained  by  sin.  It  is 
but  a  small  one  and  rightly  so  chosen.     It  is  large 


80  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

enough  tor  the  scene  of  sin  and  suffering.  The  rec- 
ord of  this  world's  history  is  being  kept  above.  It 
will  possibly  be  to  the  church  in  heaven  as  the  Bible 
is  to  us.  To  this  record  of  the  great  demonstration, 
reference  can  be  made  on  any  debated  question.  For 
we  may  be  sure  that  questions  will  arise  even  in 
eternity,  and  perhaps  emergencies  and  crises  come 
where  the  wisdom  gathered  from  the  past  will  be 
used.  As  we  look  back  to  the  little  land  of  Israel,  so 
worlds  may  regard  this  small  earth  and  its  eventful 
history. 

In  the  execution  of  the  great  plan  there  was  for 
Christ  also  a  great  reward.  Christ  already  had  uni- 
versal dominion  as  Creator,  but  this  is  a  rule  by  right 
and  might.  He  longed  for  the  rule  by  the  free  acqui- 
esence  of  grateful  and  loving  beings.  He  sees  in  the 
future  a  sphere  far  greater  than  the  reign  of  law.  He 
sees  the  reign  of  love.  He  has  the  crown  of  creation 
and  providence ;  he  covets  the  crown  of  redemption. 
He  created  a  world  of  wondrous  wisdom  and  beauty, 
but  he  sees  in  the  cross  a  way  by  which  he  can  pro- 
duce a  creation  which  shall  far  transcend  this  in  ev- 
ery element  of  greatness.  He  will  give  an  example  of 
perfect  obedience  to  the  will  of  God.  He  will  by  the 
cross  show  what  the  nature  of  sin  is  in  such  a  way  as 
to  make  it  hideous.  He  will  thereby  so  show  the 
awful  penalty  of  transgression  as  to  fill  with  holy  fear 
of  sin  all  beings  forever.  He  will  by  his  sacrifice 
thereon  show  the  love  of  God  in  his  death  so  as  to 
hold  by  the  bonds  of  love  forever  those  whom  he  has 
won  from  sin  to  God.  There  is  to  appear  by  reason 
of  the  presence  of  sin,  and  as  its  great  antidote, 
that  matchless  attribute  of  God  in  Christ — grace. 
**  Where  sin  abounded  grace  did  abound  more  exceed- 
ingly."^ In  spite  of  the  mighty  influences  sweeping 
about  poor,  swaying  man,  he  was  to  be  irresistibly 
drawn  away  from  all,  and  to  be  fixed  in  the  love 
of  God. 

*  Rom.  V.  20. 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  8 1 

The  tree  of  life  was  Adam's  gospel.  By  eating 
of  it,  he  could  attain  to  the  same  condition  as  one 
who  is  in  Christ  now.  The  tree  of  life  contained 
symbolically  the  gospel  of  Christ  as  we  have  it  to- 
day, save  that  it  was  a  bloodless  gospel.  It  was  for 
a  sinless  race,  and  therefore  no  shedding  of  blood 
was  needed.  Adam's  salvation  was  to  be  had  as 
ours  is.  The  believer  is  saved  by  faith  in  Christ. 
Faith  implies  repentance.  The  latter  is  a  turning 
away  from  sin,  and  the  former  is  a  turning  to 
Christ.  There  was  before  Adam  the  tree  of  the 
knowledge  of  good  and  evil  and  the  tree  of  life. 
His  salvation  was  to  be  by  turning  away  from  the 
one  and  turning  to  the  other.  In  short,  Adam  was 
to  be  saved  just  as  we  all  are,  by  repentance  from 
sin,  and  faith  in  Christ.  There  was  no  different  cove- 
nant or  salvation  from  that  which  has  existed  ever 
since.  For  even  with  Israel  faith  was  the  condition, 
and  obedience  its  test.  Adam,  Abraham,  Israel,  the 
believer,  and  the  world  have  all  the  same  gospel. 

The  strangest  thing  in  all  this  narrative  was  the 
fact  that  Adam  did  not  eat  of  the  tree  of  life.  This 
is  apparent  from  the  divine  message  at  his  expulsion 
from  the  garden:  ''And  now,  lest  he  put  forth  his 
hand  and  take  also  of  the  tree  and  eat  and  live  for- 
ever, therefore  the  Lord  God  sent  him  forth  from  the 
garden  of  Eden."^  We  can  scarcely  understand  how 
he  should  so  neglect  the  greatest  thing  in  the  garden. 
This  indicates  something  wrong  and  deep  seated. 
He  doubtless  felt  secure  in  the  possession  of  such 
abilities  and  privileges. 

Perhaps  he  did  not  feel  his  need  of  the  means  of 
grace  and  life.  Under  all  was  either  pride  in  his  own 
sufficiency,  or  doubt  as  to  the  efBciency  of  the  tree,  or 
unbelief  in  the  certainty  of  the  consequences.  There 
was  pride  in  some  form  doubtless.  Whatever  it  was, 
we  see  clearly  that  the  fall  was  no  suddenly  sprung 
attack  from  without.     It  is  according  to  the  method 

6  *  Gen.  iii.  22,  23, 


82  CHRIST    IN    THE   OLD    TESTAMENT   AGE. 

of  the  tempter  that  there  should  be  a  preparation  for 
temptation.  The  readiness  with  which  Eve  and 
Adam  yielded  shows  a  weakening  of  resisting  power. 
As  to  the  tree  of  knowledge  of  good  and  evil,  there 
was  commanded  him,  ' '  Of  the  tree  of  knowledge  of 
good  and  evil,  thou  shalt  not  eat  of  it,  for  in  the  day 
thou  eatest  of  it  thou  shalt  surely  die."^  This  called 
for  simple  obedience.  It  was  a  test  of  the  main 
question  as  to  the  will  of  God.  There  was  no  expla- 
nation of  why  the  knowledge  of  good  and  evil  was 
not  good  for  them.  They  were  left  with  the  will  of 
God  as  their  only  guide,  and  expected  to  obey  in 
simple  faith. 

The  fall  began  in  heaven.  Sin  entered  God's 
house  before  it  invaded  man's.  Christ  felt  its  sting 
before  man  felt  its  stab.  All  Scripture  agrees  that  sin 
began  with  Satan.  He  was  an  angel  of  great  power 
and  glory.  It  was  doubtless  Satan  who  was  meant  in 
the  following  words  applied  to  one  of  his  earthly 
agents :  '  *  Thou  sealest  up  the  sum,  full  of  wisdom, 
and  perfect  in  beauty.  Thou  wast  in  Eden  the  garden 
of  God  ;  every  precious  stone  was  thy  covering.  .  .  . 
Thou  wast  the  anointed  cherub  that  covereth  :  and  I 
set  thee,  so  that  thou  wast  upon  the  holy  mountain  of 
God  ;  thou  hast  walked  up  and  down  in  the  midst  of 
the  stones  of  fire.  Thou  wast  perfect  in  thy  ways 
from  the  day  that  thou  wast  created,  till  unrighteous- 
ness was  found  in  thee.  .  .  .  Thou  hast  sinned  ; 
therefore  I  cast  thee  as  profane  out  of  the  mountain 
of  God  :  and  I  have  destroyed  thee,  O  covering 
cherub,  from  the  midst  of  the  stones  of  fire.  Thy 
heart  was  lifted  up  because  of  thy  beauty,  thou  hast 
corrupted  thy  wisdom  by  reason  of  thy  brightness."  ^ 

There  is  evidently  more  than  a  mere  earthly  prince 
meant  here.  There  is  a  strange  correspondence  drawn 
in  Scripture  between  the  seen  and  unseen,  as  though 
the   one  was   the    counterpart  of  the  other.      **The 

1  Gen.  ii.  17.  ^  Ezek,  xxviii,  12-17. 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  83 

prince  of  the  kindgom  of  Persia"  and  ''the  prince 
of  Grecia  "  are  earthly  princes,  and  are  declared  to  be 
evil  spirits  also.  So  with  the  ' '  prince  of  Tyre, "  to 
whom  this  is  applied.  There  seems  to  have  been  a 
close  relationship  between  the  glorious  being  who 
afterward  became  Satan,  and  his  Lord  and  Master, 
Christ,  Perhaps  he  was  one  of  a  heavenly  apostleship 
who  became  a  Judas,  and  fell  by  the  same  unholy 
coveting  and  pride.  The  story  of  that  greater  fall 
will  be  read  by  us  when  we  read  the  Genesis  of 
heaven.  Christ  saw  the  rise  of  the  evil  thought  in 
the  heart  of  the  first  Judas  as  he  did  in  the  later  one, 
and  no  doubt  gave  him  the  repeated  warnings  he  gave 
the  latter.  He  is  allowed  liberty  and  even  access  to 
heaven.  He  sees  the  forming  of  the  new  world  and 
race.  Whether  it  was  envy  of  Christ  or  coveting  of 
lordship  over  his  beautiful  world,  we  do  not  know ; 
but  the  evil  purpose  of  effecting  their  ruin  comes 
into  his  mind,  and  he  proceeds  to  its  execution. 
Satan's  own  sin  and  ruin  long  antedated  this,  we 
feel  sure. 

The  form  Satan  assumes  is  described  as  * '  the 
serpent."  The  name  is  evidently  taken  from  the 
subsequently  degraded  form,  and  does  not  describe 
the  original  state  of  the  creature  whose  personality 
he  assumed  or  used,  and  which  the  record  intimates 
was  far  different,  the  serpent  shape  being  the  punish- 
ment afterward  visited  upon  him.  The  whole  im- 
pression left  by  the  account  is  that  it  was  a  creature 
of  a  beautiful  or  at  least  attractive  form,  certainly  not 
a  repulsive  thing  such  as  the  serpent  now  is.  It  was 
''more  subtle  than  any  other  beast  of  the  field  which 
the  Lord  God  had  made."  This  is  far  above  the 
reptile  we  call  the  serpent.  It  was  a  creature  Eve 
was  familiar  with.  She  had  no  surprise  at  its  accost- 
ing her  or  having  the  power  of  speech.  Perhaps  it 
was  the  link  between  man  and  the  lower  animals. 
All  these  are  now  dumb,  but  there  is  no  anatomical 


84  CHRIST   IN   THE   OLD   TESTAMENT  AGE. 

reason  why  they  should  be,  and  doubtless  some  of 
them  had  the  power  of  speech.  Whatever  this  crea- 
ture was,  it  does  not  now  exist,  and  was  no  doubt  de- 
stroyed, perhaps  perishing  in  the  flood. 

Satan  does  not  approach  Adam  directly,  but 
through  his  wife.  Adam  is  a  type  of  Christ.  Even 
in  his  fall  he  represents  the  second  Adam  in  many 
particulars.  It  is  through  and  for  the  church  Christ 
goes  down  into  the  valley  of  sin.  Satan  first  attacks 
the  faith  of  Eve.  To  undermine  faith  in  God  has 
ever  been  his  purpose.  *'Yea,  hath  God  said,  Ye 
shall  not  eat  of  any  tree  of  the  garden  .^^  "  ^  The  in- 
sinuation is  against  God's  goodness.  ' '  Is  he  so  un- 
kind as  to  forbid  to  eat  of  any  tree  of  the  garden  ?" 
It  is  the  temptation  which  assails  every  believer  from 
that  day  to  this,  to  doubt  the  goodness  or  wisdom 
of  God  in  his  dealings  with  ourselves.  When  we 
think  prayer  is  not  answered,  or  we  do  not  get  our 
share  of  the  good  things  of  life,  or  are  hardly  treated 
or  forgotten  by  God  ;  when  suspicion  of  want  of  love 
in  God  enters  the  heart,  enmity  to  God  is  not  far  off. 
It  was  a  direct  meeting  of  the  issue  for  which  the 
whole  history  of  man  was  initiated, —  whether  the 
will  of  God  was  best  and  right. 

Eve's  reply,  "Of  the  fruit  of  the  trees  of  the 
garden  we  may  eat,"  would  have  been  the  sufficient 
answer  of  a  loyal  friend  of  God.  The  presence  of 
discontent  is  plainly  seen  in  the  rest  of  the  answer, 
* '  But  of  the  fruit  of  the  tree  which  is  in  the  midst  of 
the  garden,  God  hath  said.  Ye  shall  not  eat  of  it, 
neither  shall  ye  touch  it,  lest  ye  die."^  Discontent  is 
seen  in  the  added  words,  "neither  shall  ye  touch  it." 
Unbelief  is  seen  in  the  change  of  the  direct  threat  of 
death  into  a  peradventure —  "lest  ye  die."  Neither 
Satan  nor  Eve  uses  the  name  of  Jehovah,  but  the 
ordinary  name  for  God.  Here  is  the  ignoring  of 
Christ  from  hatred  on  Satan's  part,  and  forgetfulness 

1  Gen.  iii.  i.  ^  Gen,  iii.  3. 


CHRIST    IN    THE    OLD   TESTAMENT   AGE.  85 

or  something  worse  on  Eve's  part.  It  was,  all  told, 
want  of  faith  in  Christ  by  which  the  first  sinner  fell. 
Then  came  the  positive  side  of  Satan's  temptation  : 
' '  Ye  shall  not  surely  die  :  for  God  doth  know  that 
in  the  day  ye  eat  thereof  then  your  eyes  shall  be 
opened,  and  ye  shall  be  as  God,  knowing  good  and 
evil."  In  the  former  words,  Satan  assaults  by  in- 
sinuation as  to  God's  goodness,  in  this  he  directly 
denies  the  truth  of  God's  word.  Discontent  is  a 
certain  precursor  of,  and  preparation  for,  unbelief. 
The  rest  of  the  account  shows  human  nature  as  it 
was  and  is  :  "  And  when  the  woman  saw  that  the 
tree  was  good  for  food,  and  that  it  was  a  delight  to 
the  eyes,  and  that  the  tree  was  to  be  desired  to  make 
one  wise,  she  took  of  the  fruit  thereof,  and  did  eat, 
and  she  gave  also  unto  her  husband  with  her  and  he 
did  eat."^  The  threefold  nature  of  man  is  appealed 
to  in  the  threefold  temptation  —  the  lust  of  the  flesh 
and  the  lust  of  the  eye  and  the  pride  of  life.  The 
spiritual  course  of  the  fall  seems  to  have  been  first, 
pride  in  their  state  and  superiority  ;  second,  dis- 
content with  their  surroundings ;  third,  coveting ; 
fourth,  unbelief  in  God's  word  ;  fifth,  disobedience  ; 
sixth,  shame  and  fear ;  seventh,  deception.  If  the 
progress  is  continued,  hatred  of  God  ensues,  and  this 
is  the  Satanic  state. 

Adam's  first  part  in  the  guilt  of  the  fall  is  the  fact 
that  he  heard  and  saw  all  and  could  have  prevented 
all.  He  was  ''with  her."  He  doubly  sinned  by 
allowing  one  to  fall  who  was  committed  to  his  keep- 
ing. After  the  sin,  shame  begins  its  work.  '  *  And 
the  eyes  of  them  both  were  opened  and  they  knew 
that  they  were  naked,  and  they  sewed  fig  leaves 
together  and  made  themselves  aprons."  There  was 
a  horrible  jest  in  Satan's  promise,  ''Ye  shall  know 
good  and  evil."  They  did  know  it  as  a  child  knows 
fire  after  it  is  burned.     They  realized  it  first  in  this, 

*Gen.  iii.  6. 


86  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 

* '  They  knew  that  they  were  naked. "  Self-conscious- 
ness, *'the  bane  and  malady  of  man,"  had  come. 
It  is  the  torment  of  humanity.  In  its  keener  work 
it  is  conscience,  and  in  the  end  unspeakable  remorse 
and  agony. 

The  hour  comes  for  the  daily  meeting  with 
their  loving,  gracious  Lord.  They  hide  themselves. 
Hitherto  they  have  gladly  come  to  meet  him.  For 
the  first  time  they  shrink  and  hide  and  are  silent. 
Christ  knew  all  and  foreknew  also,  but  yet  the  actual 
occurrence  was  a  blow  to  the  great  heart  of  Christ, 
as  is  every  sin  of  his  people  still.  This  was  the  first 
of  the  bitter  cup  put  to  his  lips  to  be  drained  to  the 
dregs  in  Gethsemane.  We  must  not,  in  the  concep- 
tion of  the  infinite  nature  of  Christ,  clothe  him  with 
impassiveness.  Infinity  is  infinity  of  all  right  feel- 
ings. Christ  felt  in  infinite  degree  all  we  would  feel 
when  a  loved  and  trusted  friend  doubts  and  sins 
against  us.  The  record  is  silent,  and  this  silence  is 
more  eloquent  than  words.  He  who  wept  over  the 
unbelief  of  Mary  and  Martha  at  the  grave  of  Lazarus, 
could  not  be  impassive  at  the  first  manifestation  of 
unbelief  which  brought  sin  and  misery  in  its  course. 

With  the  change  in  man  the  attitude  of  Christ 
toward  man  also  changes.  He  approaches  the  guilty 
pair,  not  as  the  approving  friend  and  teacher,  but 
with  the  reserved  aspect  of  the  Judge.  He  has  full 
understanding  of  the  nature  of  the  act  of  sin  which 
man  has  committed,  and  full  appreciation  of  the 
dreadful  consequences  of  the  apostasy,  but  he  has 
infinite  pity  for  the  wretched  couple  who  are  com- 
ing slowly  toward  him  in  answer  to  his  call.  A 
gentle  but  searching  question  brings  out  the  facts  of 
the  case  in  a  faltering  confession.  Christ  leaves  them 
to  their  thoughts  while  he  administers  judgment  upon 
the  tempter.  The  wicked  being  is  not  to  be  allowed 
to  rejoice  over  the  condemnation  of  his  victims  or  be 
a  witness  to  their  shame.     Satan's  case  is  disposed  of 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  8/ 

first.  A  curse  is  pronounced  upon  him.  There  is  no 
saving  clause  for  Satan.  Even  the  creature  is  de- 
graded who  has  been  his  medium.  He  is  reduced  to 
the  level  of  the  reptile  where  he  will  do  no  more 
harm  of  that  kind. 

The  curse  upon  Satan  is  as  follows  :  '  *  I  will  put 
enmity  between  thee  and  the  woman,  and  between 
thy  seed  and  her  seed  ;  it  shall  bruise  thy  head  and 
thou  shalt  bruise  his  heel."  The  purpose  of  Satan  is 
declared  by  Christ  in  the  parable  of  the  tares,  sown 
among  the  good  seed.  Satan's  purpose  evidently  was 
to  mingle  his  own  progeny  among  the  people  of  God. 
It  has  been  his  one  great  plan  ever  since.  The  force 
of  the  curse  is  in  the  fact  that  Christ  unmasks  the 
purpose  of  Satan  to  mix  his  children  among  the  peo- 
ple of  God,  and  establishes  a  radical  distinction  be- 
tween them  in  the  enmity  which  shall  ever  exist 
between  the  two  sides.  There  is  irreconcilable  an- 
tagonism between  the  flesh  and  the  spirit,  truth  and 
error,  the  church  and  the  world.  This  leads  us  to 
see  the  entrance  into  the  world  of  a  new  order  of 
beings  who  are  averse  to  Christ  and  his  people,  and 
who  shall  war  with  them  until  the  end.  This  double 
line  has  existed  and  shall  exist  until  the  final  victory 
over  sin  and  Satan. 

Christ  now  turns  to  his  once  happy,  now  wretched 
children.  We  can  see  that  his  tone,  and  no  doubt 
his  looks  also,  change.  There  is  no  trace  of  anger 
in  the  words,  and  we  cannot  believe  there  was  in  the 
voice.  He  is  in  the  judge's  place,  but  the  heart  is 
that  of  him  who  wept  over  Jerusalem  as  he  pro- 
nounced its  doom.  The  penalty  threatened  was, 
"In  the  day  thou  eatest  thereof  thou  shalt  surely 
die."  But  that  did  not  happen.  Adam  did  not 
die  that  day  nor  for  many  centuries  after.  Nor 
did  he  die  spiritually  for  we  read  that  he  was  a  son 
of  God.^  The  penalty  visited  upon  them  was  very  far 
from  being  a  fulfilment  of  the  threatened  death.     Eve 

1  Luke  iii.  38, 


88  CHRIST   IN    THE    OLD    TESTAMENT   AGE. 

is  given  an  increase  of  the  burden  and  pain  of  child- 
bearing,  and  placed  in  subordination  to  her  husband, 
and  Adam  is  sent  to  earn  his  bread  by  the  sweat  of 
his  brow. 

We  need  to  enquire  why  Christ  did  not  visit  upon 
them  the  penalty,  *'In  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die."  Immediate  execution 
of  the  penalty  of  death  was  the  essence  of  this  warn- 
ing. There  is  a  difference  between  man's  sin  and 
Satan's.  Adam's  sin  differs  from  Satan's.  Man 
showed  shame,  but  we  read  of  none,  and  have  every 
evidence  of  there  being  none,  in  Satan.  Satan's  sin 
had  a  self-hardening  effect  at  once.  This  effect  in 
man  is  gradual.  Satan's  sin  brought  no  forgiveness. 
It  was  that  spiritual  sin  for  which  Scripture  tells 
us  there  is  no  forgiveness.  Satan's  sin  was  the  sum- 
mit of  his  wrong  doing  ;  Adam's,  the  beginning.  In 
the  worst  state  of  man  there  may  be  rebellion  and 
hatred  of  God,  but  envy  and  ambition  is  only  possible 
to  a  being  of  Satan's  high  place.  Man's  sin  is  mainly 
self-destruction  ;  Satan's  is  mainly  destruction  of 
others.  Hence  for  man  there  is  redemption  ;  for 
Satan,  none.  There  is  no  direct  disclosure  in  the 
record  of  the  means  of  Adam's  salvation  from  im- 
mediate death,  for  the  time  had  not  come  for  the 
revealing  of  the  gospel  of  redemption.  Yet  there 
is  some  intimation  of  the  gospel  having  been  revealed 
to  him. 

Christ  closes  his  interview  with  a  loving  act  of 
great  significance  —  ' '  And  the  Lord  God  made  for 
Adam  and  his  wife  coats  of  skins,  and  clothed  them." 
Their  bodies  needed  protection  in  the  rough  life  of 
the  outer  jungle  through  which  they  were  now  to  hew 
their  way.  The  sense  of  shame  was  seen  also  in 
every  act  and  look.  Christ  will  not  send  them  out  in 
shame  and  nakedness.  Clothing  is  a  badge  of  shame, 
and  therefore  guilt.  They  were  not  only  humbled  by 
the  garb  of  the  lower  animals,  but  they  were  put  on 


CHRIST   IN    THE   OLD    TESTAMENT   AGE.  89 

a  level  of  exposure  with  them.  As  these  animals  had 
suffered  and  died,  so  were  they  to  suffer  and  die. 
They  were  to  share  the  lot  of  creation.  Henceforth 
nature  and  man  were  one,  they  were  to  suffer  together 
storm  and  heat  and  hunger,  thirst,  disease,  and  death. 
Nature  was  involved  with  them,  and  they  were  made 
to  suffer  with  all  creation. 

But  something  more  than  clothing  and  physical 
protection  was  needed.  What  was  needed  for  man 
now  and  at  once  was  a  stay  of  proceedings  ;  for  the 
edict  of  death  had  gone  out  against  him,  and  hung 
suspended  over  him.  Something  or  some  one  must 
intervene,  or  death  in  all  its  forms  must  fall  upon  the 
guilty  couple.  Some  one  must  appear,  and  in  his 
behalf  present  a  sufficient  plea  for  man's  immunity 
from  instant  death.  This  Christ  did.  He  did  what 
we  well  know  he  did  and  does  for  every  one  since, 
who  comes  to  him  in  confession  of  sin  and  acceptance 
of  the  plea  he  offers.  Christ  stepped  into  man's 
place.  He  took  upon  himself  the  guilt  of  the  first  as 
he  did  of  all  subsequent  sins  of  all  the  race  from  that 
day  to  this.  No  doubt  the  animals  slain  were  in 
sacrifice  as  symbols  to  man  of  the  nature  of  the  salva- 
tion Christ  obtained  for  him. 

The  sacrificial  idea  is  clearly  presented  here.  The 
skins  were  no  doubt  those  of  the  first  of  the  long  line 
of  offerings  slain  for  man.  There  is  substitution  in 
the  death  of  these  for  man.  The  animals  were  prob- 
ably lambs.  These  were  no  doubt  included  in  the 
reference  to  *' the  lamb  slain  from  the  foundation  of 
the  world."  They  typified  Christ  as  did  all  the  long 
line  of  sacrifices  from  that  day  on.  Here  the  first 
and  universal  Priest  began  his  office.  Development 
will  no  longer  do  for  man.  To  develop  a  sinner  is 
only  to  develop  sin,  and  that  when  it  is  developed,  is 
death.  Sin  must  be  recognized  and  accounted  for 
and  punished.  This  is  the  inviolable  law  of  all  right 
rule.     The  very  throne  of  God  rests  upon  this  idea  of 


go  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 

justice.  It  is  because  redemption  recognizes  this 
primal  law  that  it  is  so  reasonable  and  safe.  All 
thinking  persons  must  see  that  what  is  right  is  safe. 
The  competency  of  Christ  to  take  man's  place  is  not 
questioned,  nor  his  right  to  do  so.  The  fact  that  he 
did  so  is  stated  in  clear  terms.  It  was  the  first  step 
on  the  path  which  led  to  the  cross.  That  and  every 
intervention  of  Christ  was  a  forfeit  Christ  was  pledged 
to  redeem  by  the  offering  of  himself  at  an  appointed 
time.  By  this  pledge,  given  and  accepted  by  infinite 
justice,  and  planned  by  infinite  love,  the  doom  of 
man  was  stayed.  But  on  Christ  rested  the  burden 
of  the  fulfilment  and  redemption  of  the  pledge  until 
he  could  by  one  offering  once  for  all  fulfil  and  re- 
deem all.  Here,  and  not  in  the  prohibition,  is  seen 
Christ's  covenant  with  Adam.  It  was  a  covenant  of 
redemption  and  not  of  condemnation.  Grace  was  on 
the  ground  as  soon  as  sin,  and  Christ's  sheltering 
covenant  extended  over  the  first  sinner. 

By  the  intervention  of  Christ  was  this  first  sin- 
ner saved  as  all  have  been  ever  since.  But  rela- 
tionship to  God  is  one  thing,  and  fellowship  with 
God  is  another.  This  latter  Adam  lost.  The  conse- 
quence of  the  fall  was  the  loss  of  Eden.  Adam  went 
out  to  toil  and  delve  and  struggle  with  the  creatures 
for  food.  They  find  some  sheltered  spot  and  erect 
a  hut  and  earn  a  scant  subsistence  by  toil  and  pain. 
At  the  close  of  the  weary  days  they  throw  themselves 
on  the  earth  for  rest.  But  it  is  not  rest.  All  crea- 
tion seems  against  them.  They  are  stung  by  in- 
sects and  alarmed  by  the  roar  of  wild  beasts.  Ma- 
laria fills  their  system.  They  have  aching  backs  and 
throbbing  heads.  But  the  worst  of  all  is  the  loss 
of  that  fellowship  which  was  the  joy  as  it  was  the 
life  of  Eden.  They  turn  sad,  longing  eyes  to  the 
brightness  which  tells  them  where  Eden  is.  We  can 
hear  their  sobs  and  bewailings  for  the  departed  bless- 


CHRIST    IN    THE   OLD   TESTAMENT    AGE.  9 1 

ings,  and  bitter  self-reproaches  for  their  awful  apos- 
tasy from  Christ.  Above  all,  they  long  for  the  tree  of 
life.  To  have  one  taste  of  its  fruit  with  its  life-giving 
power  seemed  to  them  now  the  summit  of  bliss.  It 
was  the  first  of  man's  sad  "might-have-beens."  We 
read  little  more  of  Adam.  There  was  nothing  good 
worth  recording  in  his  life.  He  had  sorrow  in  the 
murder  of  one  son  by  another,  and  lived  to  see  vice 
spread  through  his  descendants,  and  at  last  tasted  the 
results  of  his  sin  in  death  —  a  blessing  to  such  as  he. 
Eternal  life  in  sin  would  have  been  eternal  misery. 

Adam  was  not  the  only  sufferer  by  the  fall.  It  is 
not  detracting  from  the  divinity  of  Christ  to  say  that 
he  lost  by  Adam's  fall.  Christ  feels  all  we  do  of 
human  feelings  which  are  not  sin.  Christ  lost  the 
sweet  fellowship  of  Eden.  In  taking  up  the  office  of 
Redeemer,  Christ  incurred  for  the  first  time  the  act- 
ual burden  of  man's  sins  and  guilt.  The  travail  of 
his  soul  includes  suffering.  Every  separation  of  a 
soul  from  Christ  causes  him  pain  ;  what,  then,  must 
have  been  the  separation  of  the  race  ! 


The  plan  of  Christ  in  the  age  which  followed  the 
fall  was  to  permit  the  planting  of  that  crop  to  bring 
forth  its  harvest.  Man  was  given  perfect  liberty  to 
put  into  practice  **the  knowledge  of  good  and  evil" 
which  he  had  gained.  Satan  said  he  would  thereby 
be  **as  gods."  It  was  now  to  be  demonstrated 
whether  Satan's  way  or  God's  was  best.  The  hard 
lesson  of  experience  was  to  be  learned.  In  the  work 
of  saving  man  it  was  necessary  to  let  man  eat  to  the 
full  of  the  tree  of  knowledge  of  good  and  evil.  This 
is  the  divine  way  with  either  individuals  or  worlds. 
The  prodigal  must  be  allowed  to  wander,  lose  all, 
and  come  to  himself  before  he  thinks  of  the  father's 
house. 


92  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 

In  this  case  the  visible  result  seemed  to  be  all  that 
Satan  had  promised.  We  read  of  great  advances  of 
every  kind.  ' '  There  were  giants  in  the  earth  m  those 
days  "  and  "  mighty  men  of  renown."  With  such  ex- 
tended age  and  primeval  vigor  of  body  and  mind,  with 
Satan  to  help  them  prove  he  was  right,  there  seemed 
plausibility  in  the  assertion  that  they  would  become  ' '  as 
gods."  It  was  an  age  of  great  attainment  in  every 
element  of  civilization.  We  read  of  the  establish- 
ment in  the  seventh  generation  of  the  three  depart- 
ments of  progress, —  agriculture,  art,  and  mechanical 
invention.  That  they  understood  the  art  of  ship- 
building we  see  from  the  construction  of  Noah's  ark. 
Although  this  was  divinely  commanded  and  planned, 
it  was  constructed  by  uninspired  workmen  showing 
ability  and  appliances  for  such  construction.  The 
Great  Pyramid  was  erected  soon  after  the  flood  by 
the  immediate  descendants  of  this  age.  This  is  in 
some  respects  still  the  greatest  of  human  edifices.  It 
is  said  to  bear  on  its  stones  the  mark  of  the  tubular 
and  diamond  drill,  cutting  the  tenth  of  an  inch  in  the 
hardest  rock,  with  no  signs  of  wear  in  the  tools. 
Their  conception  of  and  attempt  to  construct  a  build- 
ing whose  top  should  reach  * '  to  heaven "  shows 
ability  to  erect  great  edifices.  Here  are  all  the  indi- 
cations of  a  great  civilization.  Christ  describes  the 
state  of  the  world  at  that  time  :  ''They  were  eating 
and  drinking,  marrying  and  giving  in  marriage."^ 
The  outline  is  scant,  but  it  reveals  a  merry  age. 
This  is  the  human  ideal.  That  great  civilization  was 
all  of  Satan.  It  sprang  from  his  act,  and  was  nur- 
tured by  his  spirit,  and  was  the  product  mainly  of 
the  family  of  Cain. 

We  read  of  few  who  obeyed  God.  In  the  days 
of  Seth,  the  third  son  of  Adam,  some  began  calling 
themselves  by  the  name  of  the  Lord.     This  was  the 

^Matt.  xxiv.  38. 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  93 

first  of  the  long  line  of  revivals  which  has  blessed 
earth  and  man.  But  like  all  revivals  it  ran  its  course, 
and  was  followed  by  the  age  of  unbelief.  The  friends 
of  Christ  are  seen  during  this  time  running  in  a  cer- 
tain line  of  descent  of  which  Seth  is  the  head.  There 
is  a  second  line  running  along  side  of  this,  the  line 
of  Cain.  It  is  in  this  line  that  all  the  material  and 
social  progress  appears.  Before  the  flood  these  two 
lines  merge  by  marriage  and  otherwise,  and  both 
become  one  in  merriment,    sin,   and  unbelief. 

Morally,  it  was  the  age  of  license.  There  was 
little  law  and  less  religion.  ''The  earth  was  filled 
with  violence."^  Human  nature  absolutely  unre- 
strained was  permitted  to  show  what  it  could  do, 
and  to  what  it  could  attain.  Even  guilty  Cain  was 
unpunished,  and  Lamech  boasted  of  still  greater 
immunity  from  punishment  for  the  murder  he  com- 
mitted. The  moral  state  which  came  from  such  a 
condition  was  thus  described:  ''The  wickedness  of 
man  was  great  in  the  earth,  and  every  imagination  of 
the  thoughts  of  his  heart  was  only  evil  continually. 
.   .    .  All  flesh  had  corrupted  his  way  upon  the  earth.  "^ 

Persecution  of  God's  people  is  plainly  intimated  : 
"The  earth  was  filled  with  violence."  We  maybe 
sure  this  extended  to  the  saints.  The  example  of 
their  ancestor,  Cain,  in  killing  Abel,  and  his  immu- 
nity from  penalty  would  undoubtedly  encourage 
others  to  do  likewise.  Out  of  that  civilized,  pros- 
perous, and  merry  world  but  one  man  was  right  with 
God.      The  race  was  corrupt  beyond  endurance. 

We  now  come  to  a  new  phase  of  the  character  and 
dealings  of  Christ.  ' '  And  the  Lord  saw  that  the 
wickedness  of  man  was  great  upon  the  earth,  and 
that  every  imagination  of  the  thoughts  of  his  heart 
was  only  evil  continually.  And  it  repented  the  Lord 
that  he  had  made  man  on  the  earth,  and  it  grieved 

^Gen.  vi,  11.  ^  Gen.  vi.  5,  12. 


94  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

him  at  his  heart.  And  the  Lord  said,  I  will  destroy 
man  whom  I  have  created  from  the  face  of  the  ground  ; 
both  man,  and  beast,  and  creeping  thing,  and  fowl  of 
the  air  :  for  it  repenteth  me  that  I  have  made  them.  "^ 
Here  are  feelings  and  purpose  equally  and  plainly 
declared.  There  is  no  gain  or  right  treatment  of 
Scripture  in  trying  to  explain  away  this  statement. 
Jehovah  did  feel  and  act  as  here  stated.  The  diffi- 
culty arises  partly  from  a  wrong  idea  of  Deity.  We 
have  imported  into  our  conception  of  God  the  hea- 
then idea  of  impassivity.  As  seen,  infinity  is  not 
absence  of  all  feelings  but  infinity  of  all  feelings. 
Further,  Jehovah  is  the  same  as  he  who  wept  over 
the  grave  of  Lazarus,  and  at  other  times  was  troubled 
and  amazed  and  surprised.  He  is  speaking  as  then 
in  his  self-limiting  way,  comprehensible  to  man. 
Further,  he  is  speaking  from  the  standpoint  of  man's 
deservings  wholly,  and  not  divine  interests  or  necessi- 
ties. Man  had  forfeited  any  rights ;  by  his  conduct 
he  had  not  justified  his  creation.  Jehovah  was 
justified  in  repenting  of  making  him.  The  treatment 
of  man  by  Jehovah  in  his  destruction  by  the  flood  is 
here  justified.  This  is  Jehovah  taking  a  local  and 
temporary  view  of  man  and  his  state,  and  feeling  and 
judging  accordingly,  and  doing  so  for  the  sake  of  all 
who  were  to  come,  that  they  may  see  reflected  in  his 
feeling  the  true  nature  and  guilt  of  sin  and  deservings 
of  sinners. 

In  this  we  see  also  Christ  enter  upon  another  new 
character  and  office.  He  becomes  the  minister  of 
justice.  He  comes  with  the  purpose  to  sweep  the 
earth  clean  and  to  begin  again.  In  all  that  great 
civilization  he  sees  nothing  worth  saving.  He  cares 
nothing  for  all  that  intellectual  and  material  great- 
ness. All  that  world  of  beauty  and  grace  and  merri- 
ment he  determines  to  drown  out  of  existence.  This 
he  determined,  and  this  he  did.      Let  those  who  see 

1  Gen.  vi.  5-7. 


CHRIST   IN    THE   OLD   TESTAMENT   AGE.  95 

nothing  in  God  but  a  sentimental  love  try  to  account 
for  this.  Christ  did  destroy  that  world  with  all  its 
millions.  The  deluge  is  recorded  as  a  historical  fact 
in  the  records  and  monuments  of  all  nations.  God's 
great  providential  acts  need  no  defense  from  man. 
' '  He  doeth  according  to  his  will  in  the  army  of 
heaven,  and  among  the  inhabitants  of  earth :  and 
none  can  stay  his  hand,  or  say  unto  him,  What  doest 
thou  .? " ' 

In  that  awful  outpouring  of  justice  we  see  mercy. 
It  would  be  cruelty  to  allow  such  a  world  to  continue. 
'  *  My  spirit  shall  not  strive  with  man  forever,  for  that 
he  also  is  flesh "  ^  is  a  message  of  mercy  and  pity  as 
well  as  of  judgment.  The  world's  state  was  violence, 
and  the  certain  end,  universal  misery.  Christ's  mercy 
is  seen  in  his  ministers  of  warning.  Enoch,  the 
first  of  the  prophets,  was  God's  messenger,  the  ark 
was  the  gospel  to  that  old  world.  Every  nail  driven 
in  it  was  a  call  to  salvation.  Its  open  door  was  a  con- 
stant offer  of  mercy,  and  Noah's  hundred  and  twenty 
years  of  preaching  were  one  long  call  of  Christ 
to  man  to  come  and  be  saved.  The  ark  did  not 
so  much  symbolize  Christ  personally  as  the  godly  life 
for  the  believer  and  his  family,  which  will  bring 
the  household  safe  through  to  a  new  world  and 
Hie.' 

Christ  begins  the  new  world  with  a  covenant  to 
which  he  gives  the  rainbow  as  a  seal.  A  great  and 
favorable  change  occurs  in  the  outward  lot  of  man. 
The  regular  recurrence  of  the  seasons  is  assured  him, 
and  the  curse  is  removed  from  the  earth.  At  the 
same  time  his  age  on  earth  is  reduced  to  a  seventh 
of  the  former  time.  The  reign  of  law  is  introduced, 
and  the  special  blessing  of  God  pronounced  on  the 
new  progenitor  of  the  race.  Man  begins  the  long 
climb  up  the  ascent  back  again  to  God,  holiness,  and 
happiness. 

^  Dan.  iv.  35.  '^  Gen.  vi.  3.  ^  Heb.  xi.  7. 


g6  CHRIST  IN  THE  OLD  TESTAMENT  AGE. 


The  work  of  Christ  and  Satan  is  seen  in  strange 
parallels  and  contrasts.  Christ  made  the  man  in  the 
image  of  God,  and  Satan  proposes  a  way  by  which 
they  shall  be  as  gods.  Christ  gives  them  an  Eden, 
and  Satan  tries  his  way  of  producing  a  state  of  uni- 
versal merriment.  Christ  gave  man  liberty,  and 
Satan  gives  him  license.  God  gives  them  a  covenant 
of  security  that  there  shall  be  no  more  flood,  and 
Satan  suggests  a  tower  whose  top  shall  reach  to  heaven. 
This  is  evidently  more  than  a  mere  building  for 
safety.  It  is  to  be  the  center  of  the  government  and 
religion  of  the  earth.  The  experiment  of  the  age  of 
license  was  seen  by  all  to  be  disastrous.  Henceforth 
man  has  ever  had  government  and  religion.  Babel 
was  the  original  of  Babylon,  and  this  is  the  type  of 
the  false  religion  of  the  world.  The  Tower  of  Babel, 
the  city  of  Babylon,  and  the  Babylon  of  the  Apoca- 
lypse are  three  representatives  of  the  attempts  of 
Satan  to  establish  a  universal  religion  on  earth. 
Satan  has  always  inspired  a  love  of  tower  building. 
To  gather  great  bodies  and  parties,  to  build  vast 
edifices,  to  gather  great  churches,  to  found  great 
institutions,  to  compile  enormous  figures,  and  then 
to  fall  down  and  worship  these  things,  and  say,  '*  Is 
not  this  great  Babylon  which  I  have  builded  ? "  this 
is  the  devil's  idea  of  religion.  Christ  ever  frustrates 
all  this  as  he  did  at  Babel.  The  confounding  of  the 
false  is  followed  by  the  founding  of  the  true.  In  the 
place  where  Satan  obtained  his  following,  Christ  finds 
a  single  man,  with  whom  he  began  his  church. 


Genesis  is  the  history  of  three  great  families, — 
those  of  Adam,  of  Noah,  and  of  Abraham.  Each  of 
these  brought  to  earth  a  new  and  divine  institution, — 
the  family,  the  state,  and  the  church.  These  repre- 
sent respectively  man's  physical,  social,  and  spiritual 


CHRIST    IN    THE   OLD    TESTAMENT    AGE.  97 

needs,  and  by  these  they  are  presented.  In  Abraham 
Christ  begins  the  church,  and  by  the  church  the  res- 
toration of  the  world.  In  the  development  of  the 
church  Christ  follows  the  same  order,  the  natural 
order,  as  in  the  other  two  institutions.  He  begins 
with  an  individual.  From  him  comes  a  family,  and 
then  a  nation,  and  later,  a  world-wide  institution 
which  finally  is  to  be  universal.  It  is  one  of  the  ob- 
jections to  the  Old  Testament  that  it  confined  its 
religion  to  a  single  family  and  people.  We  will  see 
later  that  the  care  of  Christ  was  not  confined  to  this 
people,  and  that  there  was  a  reason  why  the  work  of 
Christ  in  the  restoration  of  the  race  should  begin  with 
a  single  man,  family,  and  nation.  This  built  into 
the  holding  power  of  the  true  faith  the  strength  of  the 
family  and  the  nation.  These  three  divine  institu- 
tions buttressed  each  other.  There  was  further  rea- 
son for  the  choice  of  a  single  man  as  the  beginning, 
rather  than  a  world-wide  propaganda  of  religion. 
The  plan  of  divine  action  in  spiritual  things  as  seen 
in  the  Scriptures  may  be  described  alliteratively  as 
Selection,  Sanctification,  and  Service ;  or  to  follow  the 
order  of  nature,  Christ  sows  the  seed,  allows  it  to 
ripen,  selects  the  best,  and  sows  again,  and  repeats  the 
process.  Adam  was  the  first  sowing  ;  from  his  family 
he  selected  Noah  and  sowed  the  earth  again.  From 
Noah's  family  he  selects  Abraham.  Down  through 
his  family  there  is  seen  the  same  process  of  selection 
of  Isaac  as  against  Ishmael,  Jacob  as  against  Esau, 
and  out  of  the  twelve  tribes,  Judah,  from  whom  came 
Jesus.  In  this,  as  well  as  in  a  higher  sense,  Christ 
was  **the  Seed."  He  represents  the  final  result  of 
this  long  course  of  sowings.  The  perfect  Seed  has 
been  found.  The  plan  of  Christ  was  then  to  find  a 
single  man  whom  he  could  so  impress,  and  through 
him  his  descendants,  that  he  could  separate  them  to 
himself,  and  from  them  produce  a  nation  also  so 
separated  as  to  be  thoroughly  devoted  to  himself  and 
be  by  him  used  to  bless  the  world.     It  was  not  there- 


98  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

fore  for  himself  Abraham  was  chosen,  nor  for  them- 
selves Israel  were  chosen,  but  for  the  purpose  of 
world-wide   blessing. 

The  man  chosen  for  this  high  honor  was  one  who, 
in  the  very  seat  of  the  false  worship  of  Baal,  re- 
mained true  to  God  and  kept  himself  from  the  idola- 
try around  him,  and  restrained  his  family  so  also. 
He  was  one  so  true  to  God  that  on  the  command, 
"Get  thee  out  of  thy  country  and  from  thy  kindred," 
he  obeyed  without  question,  not  knowing  where  he 
went  ;  giving  up  a  settled  home  for  the  life  of  a  wan- 
derer, and  leaving  home,  native  land,  and  friends  for 
strangers  and  dangers  unknown.  The  subsequent 
tests  applied  to  him  showed  that  God  knew  the  man 
he  chose  to  be  the  human  head  of  the  church,  **the 
father  of  all  them  that  believe,"  in  the  only  sense  in 
which  any  one  can  be  pope  or  primus  in  the  church 
of  Christ.  Abraham's  true  piety  and  strong  charac- 
ter are  seen  in  the  fact  that  he  was  able  to  take 
his  family  with  him,  his  father  being  influenced  also 
to  go  with  him.  The  great  fact  is  recorded  as  to 
Abraham  that  God  said  of  him,  "I  have  known  him." 
For  two  thousand  years  Christ  had  waited  for  such  a 
man. 

The  appearances  of  Christ  to  Abraham  were  in 
Ur,  in  Haran,  and  in  Canaan.  It  was  not  until  he 
reached  the  latter  that  the  covenant  was  given  him. 
The  covenant  was  revealed  to  Abraham  in  successive 
sections.  He  was  promised  successively  that  he 
should  become  a  nation  and  be  blessed,  that  he 
should  have  the  land  he  journeyed  through,  that 
he  should  have  a  special  seed,  and  that  through  him 
all  the  nations  of  the  earth  should  be  blessed,  and 
finally,  that  his  seed  should  be  as  the  stars  of  heaven 
and  as  the  sand  of  the  seashore  for  multitude.  But 
this  great  covenant  was  not  easily  gotten.  We  read  of 
those  who  through  faith  * '  obtained  promises. "  ^    Every 

^Heb,  xi.  33. 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.-  99 

section  of  this  great  instrument  was  won  by  a  step 
of  mighty  faith.  Every  stage  of  the  covenant  was 
marked  by  a  special  seal  from  God.  First,  there 
was  the  covenant  made  by  fire,  when  between  the 
pieces  of  the  bleeding  sacrifice,  Christ  in  the  symbol 
of  fire,  and  Abraham,  passed  in  sign  of  the  given  and 
accepted  faith.  Again,  later,  he  is  given  the  seal  of 
circumcision  ;  and  last,  he  has  the  oath  of  God  given 
to  him.  It  was  the  same  threefold  witness  given  to 
all  believers  still.  ''There  are  three  that  bear  wit- 
ness, the  Spirit,  and  the  water,  and  the  blood.  "^  It 
was  by  repeated  steps  of  faith  shown  by  correspond- 
ing steps  of  self-denial,  that  he  won  the  repeated  and 
enlarged  blessings.  In  the  offering  of  Isaac  we  see 
the  last  idol  laid  on  the  altar  and  the  fulness  of  bles- 
sing poured  out  upon  him. 

The  pure  gospel  was  given  to  Abraham,  and  it 
was  the  whole  gospel  also.  It  was  a  coming  Christ  in 
whom  he  believed,  **  Your  father  Abraham  rejoiced  to 
see  my  day,  and  he  saw  it  and  was  glad."^  So  said 
Jesus  of  his  faith.  He  saw  in  Isaac  the  promise  of 
the  coming  Son  of  God.  In  his  sacrifice  on  Mount 
Moriah  he  saw  Calvary  ;  and  in  his  restoration  to 
him  alive  after  the  offering,  he  saw  the  resurrection  of 
Christ.  In  the  stars  to  which  God  pointed  him,  he 
saw  the  coming  glory,  and  ' '  he  looked  for  the  city 
which  hath  the  foundations,  whose  builder  and  whose 
maker  is  God."*  Abraham's  faith  is  the  standard 
faith.  All  other  faith  must  be  measured  by  his.  It 
was  faith  in  a  simple  promise  of  grace.  There  was 
no  law  nor  any  threat.  ''Abraham  believed  God 
and  it  was  imputed  unto  him  for  righteousness "  is 
four  times  recorded  in  the  Scripture.  Paul  declares 
it  was  the  pure  gospel  given  four  hundred  years  be- 
fore the  law.  James  refers  to  Abraham's  faith  as 
living,  because  it  endured  the  divine  test.  Abraham 
was  the  church  in  embryo.      His  life  in  the  promised 

^  I  John  V.  8.  2  John  viii,  56.  ^Heb.  xi,  10. 


lOO  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

land  is  a  type  of  the  believer's  life  on  earth.  He  re- 
ceives the  bread  and  wine  of  the  sacramental  feast 
at  the  hands  of  Melchizedek,  who  is  a  type  of  Christ 
in  his  priesthood. 

In  Abraham  Christ  found  a  friend.  He  had  had 
since  Eden  few  of  human  kind.  Abraham  was  one 
with  whom  he  could  walk  and  talk.  So  he  calls  him 
"Friend."  Among  the  people  of  that  land  to-day 
Abraham  is  called  ''the  Friend  of  God."  There 
existed  on  both  sides  the  basis  of  true  friendship  — 
faith.  Abraham  had  faith  in  God,  and  God  said  of 
Abraham,  "I  know  him."  Christ  treats  Abraham  as 
a  confidential  friend.  ' '  Shall  I  hide  from  Abraham 
what  I  do.?"  and  so  he  tells  him  all.  The  great 
separation  between  Christ  and  man  was  partly  healed 
in  this  established  friendship.  Heretofore  the  ap- 
pearances of  Christ  to  man  were  few,  now  they  are 
to  be  numerous.  The  chasm  was  closed  from  the 
Christ  side.  There  is  always  reestablished  commu- 
nication between  heaven  and  earth  when  Christ 
can  find  a  man  who  will  fully  trust  and  obey  him. 
Abraham  towers  up  in  simple  faith  above  all  who 
have  come  since.  No  apostasy  follows  the  faith  of 
Abraham. 

The  reward  of  Abraham  was  not  seen  by  him- 
self in  his  life.  But  we  have  seen  it  as  the  centuries 
roll  by.  No  other  man  has  so  blessed  the  world. 
From  no  other  one  man  has  flowed  or  can  flow  such 
a  stream  of  influences  as  from  Abraham.  The  great 
Israelitish  nation  and  all  its  vast  influences  for  good 
are  his.  The  Scriptures  are  the  continuation  of  the 
revelation  first  given  to  him,  and  came  to  us  through 
his  race.  And,  as  has  been  seen,  the  church  had  its 
rise  in  him.  He  is  its  father  and  human  head,  and 
there  never  can  be  another.  From  him  all  its  bless- 
ings came  as  a  human  source.  All  the  widening 
circles  of  Christian  civilization  which  have  blessed 
man  are  the  result  of   the  religion  which  rose  with 


CHRIST    IN    THE   OLD    TESTAMENT    AGE.  10 1 

Abraham.  Not  only  the  blessings  of  the  past  but  the 
blessings  of  the  future  are  to  flow  in  the  same  channel. 
Everything  good  which  shall  come  to  man  is  to  come 
from  the  church  and  the  revelation  and  the  religion 
which  came  from  this  one  godly  man.  Even  eternity 
is  to  share  in  his  blessing.  All  we  call  heaven  is  the 
result  of  the  grace  which  came  in  response  to  the 
faith  of  Abraham.  The  God-head  even  is  a  partaker 
of  the  same,  for  Christ  wears  forever  the  form  of  a 
son  of  Abraham. 

The  appearance  of  Christ  to,  and  dealings  with, 
Isaac  and  Jacob  are  merely  continuations  of  those 
with  their  father  Abraham.  There  is  nothing  in 
either  of  special  grace  or  faith.  Isaac  is  a  silent  and 
passive  character.  Jacob  is  the  subject  of  pure  grace. 
All  who  had  been  favored  so  far  had  some  merit  or 
some  reason  for  favor.  Adam  had  but  one  trial,  and 
was  the  first  exposed  to  the  assault  of  Satan  without 
experience.  Cain  had  no  law.  Abel  was  righteous. 
Enoch  walked  with  God.  Noah  was  righteous  in  an 
ungodly  world.  Abraham  had  faith,  and  Isaac,  sweet 
submission.  But  Jacob  had  none  of  all  this.  He 
did  not  have  the  common  manliness  of  Esau.  He 
showed  unbrotherly  selfishness.  He  cheats  his  brother 
and  deceives  his  father  and  robs  his  uncle.  He  is 
wanting  in  all  right  instincts  and  virtues.  He  is 
withal  a  craven  coward,  and  tries  to  bribe  his  way 
to  safety.  He  forgets  God  and  vows  and  favors 
innumerable.  But  Jacob  is  blessed  as  few  have  been. 
He  is  protected  from  the  justly-deserved  conse- 
quences of  his  own  sin.  He  is  blessed  in  property 
and  family.  He  is  given  a  name  from  heaven.  He 
is  given  visions  of  God  as  have  never  since  been 
surpassed.  He  is  permitted  to  confer  blessings  on 
his  descendants  and  to  give  his  name  to  the  coming 
people  ;  and  last  and  most  wonderful,  he  is  called  a 
prince  of  God,  and  is  made  a  type  of  the  coming 
Messiah,   and    God  declares,    "Jacob  have  I  loved." 


102  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

He  deserves  none  of  all  this.  It  is  not  just  nor  justice. 
It  is  more.      It  is  grace. 

Now  begins  that  stream  of  free,  unmerited  favor 
which  has  flowed  ever  since,  and  has  blessed  the 
church  and  the  world,  and  of  which  each  of  us  has 
partaken.  He  is  blessed  for  the  father's  sake.  Jacob 
lived  under  the  covenant  made  with  Abraham.  Un- 
der that  covenant  Christ  now  deals  henceforth  with 
all  who  come  under  its  provisions  by  faith  in  him. 
To  the  sinner  it  is  as  it  was  to  Jacob,  free,  sovereign, 
unmerited  favor.  The  basis  of  all  is  the  covenant 
made  with  Abraham.  The  source  of  that  was  the 
love  of  God  in  Christ.  There  were  not  wanting  dis- 
plays of  grace  to  those  outside  of  the  covenant. 
Ishmael  was  not  included  in  it,  but  was  blessed  not- 
withstanding. The  covenant  was  not  exclusive.  It 
did  not  shut  out  the  rest  of  mankind  from  blessing  as 
we  shall  see  later.  The  world,  aside  from  the  bless- 
ing to  flow  from  the  people  of  the  covenant,  were  also 
to  be  participators  in  the  work  of  Christ  directly  and 
indirectly.  But  the  record  of  Christ's  work  is  from 
this  on  for  two  thousand  years  to  be  with  the  people 
of  Abraham,  Isaac,  and  Jacob. 

During  the  next  four  hundred  years  there  is  little 
to  record.  The  family  are  in  Egypt,  where  they  are 
sent  to  grow  into  a  nation.  Jehovah  goes  before 
them  in  prevenient  grace,  and  by  the  strange  eventful 
career  of  Joseph  brings  them  into  the  place  best 
suited  by  abundance  of  food  for  increase.  They  are 
kept  separated  by  the  operation  of  racial,  religious, 
and  social  traits,  as  well  as  by  the  location  of  their 
residence  and  their  occupation.  The  purpose  of 
Christ  was  to  make  a  homogeneous  nation,  to  increase 
them  to  large  proportions,  and  to  give  them  the 
benefit  of  the  learning  and  civilization  of  Egypt.  At 
the  close  of  the  period  of  formation  we  find  them  a 
nation  strong  in  numbers  and  wealth  ;  welded  into 
one  by  a  common  and  honored  ancestry,  a  common 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  IO3 

hope,  and  peculiar  customs,  and  above  all,  a  faith 
diverse  from  Egypt.  They  further  needed  to  have 
given  them  a  knowledge  of  God,  and  love  for  him  as 
their  God,  and  desire  for  the  land  and  Hfe  God  in- 
tended them  to  enjoy.  Their  natural  desire  would 
have  been  to  settle  down  in  Egypt,  that  land  of 
plenty  and  luxury.  But  that  was  not  their  rest.  A 
better  place  Christ  had  prepared  for  them.  To  this 
end  the  dealings  of  Jehovah  were  now  directed. 
They  were  permitted  to  feel  the  hatred  and  oppres- 
sion of  the  powers  of  Egypt,  and  this  to  such  an  ex- 
tent as  to  "  make  their  lives  bitter  with  hard  service, 
in  mortar  and  in  brick,  and  in  all  manner  of  service 
in  the  field,  all  their  service,  wherein  they  made  them 
to  serve  with  rigor.  "^  The  hatred  of  Egypt  inbred  by 
this  was  such  that  it  was  ever  after  ''the  land  of 
bondage  "  to  them.  The  command  of  Pharaoh  to  de- 
stroy their  little  new-born  children  intensified  this 
feeling,  and  made  them  long  for  deliverance  and 
Canaan. 

Whenever  Christ  had  a  great  blessing  or  deliver- 
ance for  his  people,  he  raised  up  a  great  human  in- 
strument with  which  to  work.  Moses  was  the  second 
great  leader  he  chose  for  Israel.  He  was  fitted  for 
his  work  by  birth,  traits,  and  by  training.  The  latter 
consisted  of  forty  years  each  in  Egypt  and  in  Midian, 
by  which  he  was  fitted  for  his  third  forty  years  with 
Israel.  The  first  gave  him  all  the  learning,  states- 
manship, and  military  knowledge  and  experience  of 
the  foremost  land  on  earth.  The  second  gave  him  the 
spiritual  training  which  can  only  be  gotten  by  prayer, 
meditation,  and  fellowship  with  God.  Christ  revealed 
himself  to  Moses  as  he  did  to  Abraham,  and  as  he  did 
and  does  to  all,  before  sending  him  on  his  mission. 
Moses  was  Christ's  first  apostle  "  sent  "  to  save  man, 
the  first  of  that  long  line  of  ministry  by  which  the 
church  has  been  blessed.  He  was  the  embodiment  of 
the   p^-ophetic   spirit    of    Christ.       He    differed,    and 

lEx.  i.  14. 


104  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 

Christ's  revelation  to  Moses  differed  from  all  who 
were  before  him  in  that  it  was  for  others  rather  than 
for  himself  the  revelations  were  made. 

In  the  vision  of  the  burning  bush  Christ  revealed 
himself  as  the  coming  Jesus.  The  union  of  the  hu- 
man and  divine  is  clearly  displayed.  But  there  was 
a  present  Christ  also  revealed.  Moses  was  to  be  sent 
on  an  unparalleled  mission.  He  was  .to  face  the 
monarch  of  the  mightiest  empire  on  earth  and  de- 
mand single-handed  the  granting  of  an  unheard-of 
request,  —  the  release  of  the  people  who  were  multi- 
plying the  wealth  of  the  land.  In  the  burning  bush 
Moses  was  shown  not  only  Jehovah,  but  also  himself 
as  he  would  be,  and  as  any  one  is  who  is  filled  with 
the  Spirit  of  God.  He  is  given  his  commission  and 
the  signs  of  the  power  he  was  to  use.  The  rod 
changed  into  the  dragon,  and  back  into  the  rod 
again  ;  the  hand  covered  with  leprosy  and  cleansed 
again  were  to  him  signs  of  the  power  of  Christ  over 
Satan  and  sin,  and  seals  to  him  of  divine  cooperation 
in  the  overthrow  of  the  power  of  Satan  over  the  peo- 
ple, and  the  power  of  Christ  to  cleanse  them  from 
the  sins  and  contamination  of  Egypt.  Moses  well 
knew  who  the  people  were  whom  he  had  to  deliver. 
He  had  made  an  attempt  to  arouse  their  patriotism 
and  desire  for  freedom  by  an  attack  on  one  who  was 
oppressing  an  Israelite,  and  to  mediate  between  them, 
expecting  they  would  recognize  him  as  their  deliverer, 
but  was  sadly  disappointed  to  find  they  had  little  real 
desire  for  deliverance.  By  the  time  of  his  return, 
forty  years  after  this  attempt,  they  had  tasted  deeply 
the  bondage  of  Egypt,  and  were  ready  for  the  de- 
liverer. 

The  first  step  was  to  win  their  confidence  as  a 
God-sent  man,  which  he  did  by  repeating  the  signs. 
The  next  step  was  to  reveal  to  them  Jehovah.  There 
seems  to  have  been  little  development  of  religion  in 
Egypt.     The  patriarchal  religion  was  simple  in  doc- 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  IO5 

trines,  forms,  and  life.  They  knew  of  God  and  his 
dealings  with  Abraham,  and  promises  to  him.  They 
knew  of  his  strange  coming  out  of  Chaldea,  and  of 
the  covenant  of  the  land  of  Canaan  to  him  and  them. 
All  this  remained  with  them  and  cheered  them  in 
their  stay  and  latter  hard  life  in  Egypt.  They  kept 
also  the  sacrifices  and  the  patriarchal  forms  of  the 
eldership  in  their  tribes  ;  but  apart  from  this  there 
was  little  knowledge  of  God.  They  knew  him  in  a 
distant  way  as  the  one  true  God.  They  must  now 
be  made  to  know  him  as  their  own  God.  Hence  the 
revelations  of  Christ  to  Israel  were  as  their  own 
national  God.  He  was  Israel's  Jehovah  as  distin- 
guished from  the  gods  of  all  other  peoples.  Christ 
so  revealed  himself  to  win  their  attachment  and  love 
to  himself,  and  so  that  he  could  instruct  and  bless 
them,  and  through  them  bless  the  world. 

The  message  of  Christ  to  Israel  by  Moses  was  as 
follows  :  * '  I  am  Jehovah  :  and  I  appeared  unto  Abra- 
ham, and  unto  Isaac,  and  unto  Jacob,  as  God  Al- 
mighty ;  but  by  my  name  Jehovah  I  was  not  known 
to  them.  And  I  have  also  established  my  covenant 
with  them,  to  give  them  the  land  of  Canaan,  the 
land  of  their  sojournings,  wherein  they  sojourned. 
And  moreover  I  have  heard  the  groaning  of  the 
children  of  Israel,  whom  the  Egyptians  keep  in 
bondage  ;  and  I  have  remembered  my  covenant. 
Wherefore  say  unto  the  children  of  Israel,  I  am 
Jehovah,  and  I  will  bring  you  out  from  under  the 
burdens  of  the  Egyptians,  and  I  will  rid  you  out  of 
their  bondage,  and  I  will  redeem  you  with  a  stretched 
out  arm,  and  with  great  judgments  ;  and  I  will  take 
you  to  me  for  a  people,  and  I  will  be  to  you  a  God ; 
and  ye  shall  know  that  I  am  Jehovah  your  God, 
which  bringeth  you  out  from  under  the  burdens  of  the 
Egyptians.  And  I  will  bring  you  in  unto  the  land,  con- 
cerning which  I  lifted  up  my  hand  to  give  it  to  Abra- 
ham, to  Isaac,    and  to  Jacob  ;  and  I  will  give  it  you 


I06  CHRIST    IN    THE    OLD   TESTAMENT    AGE. 

for  an  heritage:  I  am  Jehovah."^  It  will  be  seen 
how  this  was  calculated  to  draw  the  hearts  of  the 
people  to  their  Jehovah. 

The  next  step  was  to  show  the  superiority  of  their 
Jehovah  to  all  the  gods  of  Egypt.  This  was  effected 
not  only  by  the  signs  given  before  Pharaoh  but  by  all 
the  plagues  of  Egypt  which  were  expressly  declared 
to  be  directed  *  *  against  all  the  gods  of  Egypt. "  The 
plagues  were  a  contest  between  the  Jehovah  of  Israel 
and  the  gods  of  Egypt.  This  is  clearly  seen  by  the 
fact  that  after  each  of  the  opening  plagues,  it  is  re- 
corded that  the  magicians  **  did  in  like  manner  with 
their  enchantments."  Each  plague  was  directed 
also  against  one  of  the  divinities  of  the  land  or 
their  worship.  The  first  was  against  the  Nile  which 
they  worshiped.  It  was  polluted  by  turning  its 
waters  into  blood,  and  in  the  second  emitting 
swarms  of  frogs.  The  priests  were  rendered  unfit 
for  worship  by  being  defiled  by  the  lice  in  the 
third  plague.  The  fly  god  was  shown  to  be  helpless 
to  protect  from  the  plague  of  flies.  The  sacred  bull 
was  dethroned  by  the  plague  on  the  cattle.  The 
ashes  scattered  were  a  parody  on  a  sacred  custom  in 
the  worship  of  Typhon.  Isis  and  Osiris,  the  gods  of 
sun  and  moon,  were  defeated  by  the  darkness.  The 
plague  of  locusts  was  a  direct  defeat  of  Serapis,  the 
god  who  was  to  protect  from  that  infliction. 

It  does  not  detract  from  the  supernatural  character 
of  the  plagues  of  Egypt  that  each  of  them  had  a 
natural  basis.  There  were  evils  of  a  natural  kind 
which  existed,  such  as  the  emission  of  frogs  from  the 
Nile,  the  locusts,  and  the  darkness  which  sometimes 
comes  in  that  land  from  the  dreaded  sand-storms. 
The  divinity  of  all  was  in  the  directing  of  these  natural 
evils  to  do  the  will  of  Christ  at  the  place  and  at  the 
time  he  commanded.  In  the  plagues  of  Egypt  we 
see  Christ  in  a  new  character.  The  previous  acts  of 
1  Ex.  vi.  3-8 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  10/ 

judgment  on  his  part  were,  after  the  fall,  against  guilty 
man.  In  the  plagues  we  see  Christ  stretch  his  hand 
against  the  powers  of  Satan.  The  whole  story  is  a 
forecast  of  the  Day  of  Judgment,  and  the  song  of 
Moses  is  the  song  by  the  victorious  church  in  that  day. 

The  passover  was  the  Old  Testament  sacrament. 
It  meant  all  to  them  that  the  Lord's  supper  does  to 
us.  The  bread  and  the  wine  were  both  there.  It 
was  another  forfeit  given  and  accepted  for  the  fulfil- 
ment by  Christ  at  a  later  day  in  his  own  person,  by 
his  own  flesh  and  blood.  Jehovah  meant  thereby 
not  only  that  he  was  their  deliverer,  that  they  now 
knew,  but  that  the  very  strength  of  body  by  which 
they  marched  out  came  from  him.  It  was  the  lesson 
we  learn  in  these  words  :  * '  He  that  eateth  my  flesh 
and  drinketh  my  blood  hath  eternal  life  ;  and  I  will 
raise  him  up  at  the  last  day."^  By  this  formal  de- 
liverance Jehovah  won  the  gratitude  of  Israel.  He 
was  to  them  and  is  to-day  the  God  who  brought  them 
**out  of  the  land  of  Egypt  and  out  of  the  house  of 
bondage." 

It  is  recorded  directly  of  Jehovah  that  it  was  thus 
he  dealt  with  Israel :  *  *  He  compassed  him  about,  he 
cared  for  him,  he  kept  him  as  the  apple  of  his  eye. 
As  an  eagle  that  stirreth  up  her  nest,  that  fluttereth 
over  her  young,  he  spread  abroad  his  wings,  he  took 
thee,  he  bare  them  on  his  pinions."^  The  reference 
is  primarily  to  the  pillar  of  cloud  which  covered  the 
camp  as  a  canopy,  shielding  them  as  with  sheltering 
wings  from  the  burning  sun  by  day,  and  illuminating 
the  camp  by  night.  The  loving  care  of  Jehovah  is  seen 
in  the  daily  supplies  of  manna  and  the  flowing  stream 
of  which  they  drank.  They  had  given  them  a  year  of 
absolute  rest  after  the  long  hard  bondage  of  Egypt. 
There  was  little  work  and  no  toil  in  the  life  in  the 
wilderness.  Their  every  want  was  foreseen  and  met. 
They   learned  here    the   goodness  of   their  Jehovah. 

^Johnvi.  54.  2  Deut.  xxxii.  10,  1 1. 


io8         Christ  in  the  old  testament  age. 

There  were  times  of  trial  when  at  the  edge  of  want 
they  were  called  to  trust,  and  here  they  learned  the 
great  lesson  of  faith. 

Sanctification  was  the  next  process  with  Israel. 
This  was  begun  by  giving  them  a  sense  of  reverence 
for  Jehovah.  The  thunders  of  Sinai  left  them  pros- 
trate and  trembling  at  the  mountain's  base,  and  filled 
with  a  deep  sense  of  God's  holiness.  The  giving  of 
the  law  and  the  requirements  of  personal  cleanliness 
in  food  and  clothing,  in  person  and  house,  and  in 
every  act  down  to  the  smallest  doings  of  every-day 
life,  taught  them  the  necessity  of  holiness  in  the  serv- 
ice of  such  a  God.  In  the  law  they  saw  the  holiness 
of  God  manifested.  In  the  sacredness  of  the  taber- 
nacle and  its  holy  rites  they  read  the  need  of 
reverence  in  approaching  their  Jehovah.  In  every 
ceremony,  in  all  the  washings  and  cleansings  after  any 
defilement,  they  saw  what  Jehovah  expected  of  them. 
The  nature  and  need  and  practice  of  holiness  was  the 
great  lesson  of  the  wilderness.  Their  frequent  and 
certain  chastisements  enforced  the  lessons  of  sanctity, 
and  the  blessings  of  obedience  incited  them  to  purity 
of  life.  The  whole  Levitical  law  may  be  summed  up 
in  three  alliterative  words,  which  are  an  outline  of  the 
book  itself — Sacrifice,  Separation,  and  Satisfaction. 
First,  the  sacrifices,  then  the  acts  and  ceremonies  of 
cleansing,  and  then  the  feasts.  The  whole  first  year 
was  a  school  of  religion. 

The  purpose  and  the  history  of  the  forty  years  is 
given  in  the  words  of  Moses:  "Thou  shalt  remem- 
ber all  the  way  which  the  Lord  thy  God  hath  led 
thee  these  forty  years  in  the  wilderness,  that  he 
might  humble  thee,  to  prove  thee,  to  know  what 
was  in  thine  heart,  whether  thou  wouldest  keep  his 
commandments,  or  no.  And  he  humbled  thee,  and 
suffered  thee  to  hunger,  and  fed  thee  with  manna, 
which  thou  knewest  not,  neither  did  thy  fathers  know  : 
that  he  might  make  thee  to  know  that  man  doth  not 


CHRIST   IN   THE    OLD   TESTAMENT   AGE.  IO9 

live  by  bread  alone,  but  by  every  v^ord  which  pro- 
ceedeth  out  of  the  mouth  of  the  Lord  thy  God  doth 
man  live.  Thy  raiment  waxed  not  old  upon  thee, 
neither  did  thy  foot  swell  these  forty  years.  And 
thou  shalt  consider  in  thy  heart,  that,  as  a  man  chast- 
eneth  his  son,  so  the  Lord  thy  God  chasteneth  thee."^ 

They  were  to  consider  themselves  as  a  specially 
holy  people,  and  to  hold  aloof  from  all  others,  and  to 
have  no  intimate  connections  with  them.  Their  land 
was  chosen  for  this.  It  was  separated  from  all  about 
them  by  deserts  and  mountains  and  the  sea.  Christ 
strove  to  shut  Israel  up  to  himself.  This  is  the  only 
state  for  sanctification  still.  The  form  of  the  separa- 
tion has  changed,  but  the  essential  condition  remains. 

Moses  was  a  reflection  of  Christ.  We  can  see  in 
him  the  work  and  nature  of  his  Master.  He  was  a 
type  of  Christ  in  his  prophetic  office.  He  was  the 
great  teacher  and  wonder-worker.  He  was  the 
guardian  of  the  family,  the  shepherd  of  the  flock. 
We  see  an  exhibition  of  the  heart  of  Jehovah  in  the 
attitude  of  Moses  when  Israel  committed  deadly  sin, 
•'Oh,  this  people  have  sinned  a  great  sin,  and  have 
made  them  gods  of  gold.  Yet  now  if  thou  wilt  for- 
give their  sin  —  and  if  not,  blot  me  I  pray  thee  out  of 
thy  book  which  thou  hast  written."^  This  is  the 
same  spirit  which  showed  itself  afterward  when  Christ 
cried,  '  *  Father  forgive  them,  they  know  not  what 
they  do. "  In  this  Moses  shows  the  spirit  of  Christ  as 
the  substitute  for  sin.  This  attitude  is  further  seen 
in  the  exclusion  of  Moses  from  the  promised  land. 
Personally  it  was  wholly  undeserved  by  Moses.  God 
charges  him  with  unbelief,  yet  nowhere  does  he  show 
this.  He  acted  at  Meribah  exactly  as  he  did  on  other 
similar  occasions.  He  himself  afterward  declares, 
' '  The  Lord  was  angry  with  me  for  your  sakes,  say- 
ing, Thou  shalt  not  go  in  thither."^  It  was  as  the 
representative  of  Israel  he  was  held  accountable  for 

^Deut.  viii.  2,  3.       ^Ex.xxxii.  31,  32.        3  Deut.  i.  37  ;  iii.  26. 


no  CHRIST    IN    THE    OLD    TESTAMENT    AGE. 

the  unbelief  and  rebellion  of  Israel  and  punished  in 
their  place,  and  fell  as  they  did,  and  was  buried  as 
they  were  outside  the  promised  land.  As  the  giver 
of  the  law,  he  was  held  to  it,  as  Christ  by  his  being 
born  under  the  law  became  liable  to  it  and  its  curse. 

We  are  to  look  at  the  cost  of  all  this  to  Christ. 
He  had  taken  upon  him  the  burden  of  their  guilt 
as  well  as  their  care.  Every  one  of  the  innumerable 
sacrifices  meant  another  pledge  given  by  Christ  for 
future  redemption.  He  was  to  be  called  to  make 
good  each  pledge  and  answer  for  each  guilty  sinner 
in  himself  and  by  the  offering  of  himself  as  their  sub- 
stitute. Not  only  as  a  nation  in  a  general  way,  but 
individually  the  whole  vast  accumulation  of  sin  was 
laid  at  his  door.  The  sacrifice  meant  immediate  for- 
giveness for  the  sinner,  but  it  v/as  by  Christ's  assum- 
ing their  obligations  in  the  offering  so  made  and 
accepted,   to   be    by  him  made  good   in    his  person. 

The  history  of  Israel  is  one  constant  record  of 
apostasies.  Unbelief  and  stiffneckedness  were  their 
besetting  sins.  They  lost  the  promised  land  at  its 
very  door,  and  were  sent  back  to  perish  in  the  wil- 
derness where  they  wandered  and  wasted  away. 
Ten  times  they  sinned  so  in  the  forty  years  of  the 
wilderness.  More  than  once  they  were  at  the  brink 
of  destruction.  When  the  promised  land  was  reached 
at  the  end  of  the  years  of  wandering,  but  two  of  the 
multitude  who  left  Egypt  remained.  Here,  again,  is 
a  new  feature  of  the  character  and  work  of  Christ. 
Jehovah  punished  his  people  even  to  the  loss  of  Ca- 
naan and  life  itself.  He  was  as  faithful  in  deahng 
with  the  sins  of  his  own  as  he  was  fierce  against  the 
malice  of  Satan.  They  were  taught  the  evil  of  sin 
by  sad  experience.  One  by  one  they  learned  the 
ways  of  God. 

Jehovah's  purpose  for  Israel  is  seen  in  their  en- 
trance into  Canaan.  The  one  who  led  them  in  and 
gave  them  the  land,  was  he  whose  name  Christ  after- 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  I  I  I 

ward  chose  in  his  earthly  life,  for  Jesus  is  the  Greek 
for  Joshua.  Here  then  is  one  who  will  reveal  the 
character  both  of  Jehovah  and  Jesus.  Joshua  repre- 
sents Christ  in  sharing  the  lot  of  Israel  in  the  wilder- 
ness during  the  forty  years.  He  with  Caleb  had  not 
turned  away  from  the  promised  land  at  Kadish  as  did 
all  the  others,  yet  he  shared  the  penalty  with  them. 
Joshua  differs  from  Moses  in  being  a  soldier,  and  his 
work  was  leading  the  victorious  hosts  of  Israel  in  war. 
The  manifestation  of  Jehovah  in  Joshua  as  well-  as  to 
him  was  as  captain.  He  appeared  thus  to  him  ; 
*'And  it  came  to  pass  when  Joshua  was  by  Jericho, 
that  he  lifted  up  his  eyes  and  looked,  and,  behold, 
there  stood  a  man  over  against  him  with  his  sword 
drawn  in  his  hand  ;  and  Joshua  went  unto  him  and 
said  unto  him,  Art  thou  for  us,  or  for  our  adversaries  .? 
And  he  said.  Nay,  but  as  captain  of  the  host  of  the 
Lord  am  I  now  come.  And  Joshua  fell  on  his  face 
and  did  worship,  and  said  unto  him,  What  saith  my 
Lord  unto  his  servant  }  ^ 

What  Moses  was  not  permitted  to  do,  Joshua  did. 
Moses  is  the  law.  The  law  cannot  bring  the  soul 
into  rest.  It  can  bring  it  out  of  Egypt,  and  that  is  a 
great  work  and  place,  but  it  is  not  the  full  and  per- 
fect work  of  Christ,  as  the  wilderness  was  not  the 
perfect  work  of  Jehovah.  Israel  is  seen  in  three 
states,  in  Egypt,  in  the  Wilderness,  and  in  the  Prom- 
ised Land.  The  whole  story,  aside  from  its  histor- 
ical truth  and  meanings,  is  also  an  allegory,  and  the 
apostle  tells  us  is  written  for  our  instruction.  Here 
are  three  states  of  spiritual  experience.  We  see  the 
soul  under  sin,  under  law,  and  under  grace.  Every 
soul  on  earth  is  in  one  or  other  of  these  states.  We 
learn  the  bitterness  of  sin  by  feeling  its  bondage.  We 
realize  the  nature  of  holiness  by  hearing  the  terrors  of 
the  law  and  feeling  the  pangs  of  conscience.  We  are 
led  into  a  state  of  rest  by  entering  with  full  faith  and 
consecration  into  Christ. 

^  Josh.  iv.  13,  14, 


112  CHRIST   IN   THE   OLD   TESTAMENT   AGE. 


One  of  the  most  difficult  parts  of  the  Bible  to  un- 
derstand is  that  which  tells  of  the  destruction  of  the 
Canaanites.  They  were  exterminated,  and  by  com- 
mand of  Jehovah.  The  slaughter  was  practically  uni- 
versal. This  seems  to  present  Jehovah  in  an  awful 
light.  It  does.  It  was  an  awful  dispensation  of 
divine  wrath.  Here  is  Jehovah,  and  therefore  Jesus, 
and  God,  in  another  of  the  acts  of  judicial  wrath  seen 
before  in  the  flood  ;  only  that  was  world-wide,  and 
this  was  local  ;  that  was  by  water,  and  this  was  by 
sword.  There  is  no  defense  of  this  or  of  any  such 
doings  in  the  Bible.  God  gives  no  accounting  of  his 
acts  to  man.  His  own  people  will  trust  him  in  this, 
and  believe  all  will  one  day  be  made  clear  ;  and  those 
who  turn  away  from  him  in  impenitence  would  not  be 
changed  by  any  explanation.  Christ  stands  here  in 
the  light  of  an  apparently  almost  censurable  act,  and 
takes  the  responsibility.  It  is  hard  to  bear  the 
censure  of  creatures  who  are  living  in  rebellion  against 
him  and  in  fellowship  with  the  enemy  of  God  and 
man  ;  but  he  does  so  silently  until  the  end  shall 
come.  The  question  of  life  and  death  God  holds  in 
his  own  power.  He  gives  life  and  takes  it  away. 
Neither  for  the  taking  away  nor  the  manner  of  it, 
does  he  hold  himself  amenable  to  man.  Millions  die 
each  year  by  disease  and  accident,  sword,  and  awful 
calamities.  The  whole  is  one  great  question  of  the 
reason  of  suffering  and  evil,  and  we  are  not  given  all 
the  facts  in  the  case  with  which  to  judge.  No  system 
of  philosophy  satisfactorily  accounts  for  it. 

A  close  study  of  the  account  and  subsequent  con- 
ditions and  events  shows  there  was  reason  for  the 
destruction  of  the  Canaanites,  and  that  mercy  and 
grace  were  not  wanting.  Sodom  was  the  typical  city 
of  the  land.  It  was,  as  its  name  still  testifies,  the 
scene  of  unmentionable  crimes.      Licentiousness  wa§ 


CHRIST   IN    THE    OLD    TESTAMENT    AGE.  I  1 3 

the  religion  of  Canaan,  and  to  a  more  or  less  extent 
of  the  surrounding  countries.  Their  religious  gather- 
ings were  orgies  of  unspeakable  vice.  Chastity  was 
unknown.  The  apostle  describes  thus  the  state  in  which 
those  who  fall  under  such  inflictions  of  divine  wrath 
are  in.  He  doubtless  has  in  mind  these  very  people 
or  such  as  they  were.  * '  They  exchanged  the  truth 
of  God  for  a  lie,  and  worshiped  and  served  the  creature 
rather  than  the  Creator,  who  is  blessed  for  ever. 
Amen.  For  this  cause  God  gave  them  up  unto  vile 
passions:  for  their  women  changed  the  natural  use 
into  that  which  is  against  nature  :  and  likewise  also 
the  men,  leaving  the  natural  use  of  the  women, 
burned  in  their  lust  one  toward  another,  men  with 
men  working  unseemliness,  and  receiving  in  them- 
selves that  recompense  of  their  error  which  was  due.  ^ 
The  whole  land  and  population  were  physically  cor- 
rupt. Venereal  disease  was  in  the  blood  of  all. 
The  whole  population  was  physically  and  morally  rot- 
ten beyond  any  hope  of  restoration.  It  was  the 
plague-spot  of  earth.  No  traveler  was  safe  from  their 
attacks  for  the  gratification  of  their  beastly  desires. 
This  is  seen  in  the  attack  on  the  house  of  Lot  where 
the  angels  were,  whom  they  would  have  violated  if 
they  could.  It  is  a  picture  of  their  daily  state  and 
life.  The  safety  of  mankind  demanded  their  exter- 
mination, root  and  branch.  It  was  either  that  or  let 
the  earth  come  to  the  same  state.  God  still  destroys 
such,  but  by  the  slower  operation  of  natural  results  of 
vice.     Millions  so  perish  yearly. 

Nor  was  mercy  wanting  to  that  people.  Jehovah 
had  made  every  effort  to  save  them.  Abraham  was 
sent  pilgriming  through  the  land,  showing  the  exam- 
ple of  a  godly  life.  After  him  came  also  Isaac  and 
Jacob,  each  by  their  lives  so  far  above  that  of  the 
people  about  them,  reproving  their  sins.  Righteous 
Lot  lived  in  their  very  midst,  and  was  vexed  by  their 
unholy  deeds,    and   no   doubt   showed   his  vexation. 

8  ^  Rom.  i.  25-27. 


114     CHRIST  IN  THE  OLD  TESTAMENT  AGE. 

But  more  than  all  these  there  lived  among  them  the 
greatest  being  who  ever  filled  the  office  of  the  priest- 
hood, Melchizedek  was  their  princely  priest.  Surely 
with  such  ministry  they  had  no  reason  to  complain  of 
want  of  efforts  for  their  salvation.  In  sending  Abra- 
ham's children  down  into  Egypt,  one  reason  given  by 
God  to  him  was  that  ' '  the  iniquity  of  the  Amorites  is 
not  yet  full."  They  were  given  that  four  hundred 
years  to  repent.  They  heard  all  the  story  of-  the 
plagues  of  Egypt  and  the  deliverance  of  Israel,  and 
that  they  were  on  the  way  to  their  land,  yet  there  is 
no  sign  of  repentance.  In  the  year  of  Israel's  jour- 
ney to  Canaan  they  might  have  sued  for  mercy,  but 
we  hear  of  the  contrary. 

Forty  years  are  given  them  to  repent  while  Israel 
wanders  in  the  wilderness.  Probably  like  Pharaoh 
they  hardened  their  hearts  because  of  the  respite. 
They  well  knew  the  fate  which  threatened  them.  At 
the  very  border  of  the  land  Israel  waits  three  days, 
but  there  is  no  suing  for  mercy,  or  sign  of  repentance. 
Jericho  is  compassed  seven  days,  and  every  day  is  a 
day  of  mercy.  Rahab  and  her  house  are  saved,  and 
thereby  is  proven  the  possibility  of  salvation  for  all. 
Those  who  come  asking  mercy  are  saved.  The  saved 
Gibeonites  were  God's  witnesses  to  his  mercy.  In 
all  the  record  of  the  war  this  is  the  only  case  of  any- 
thing like  a  desire  for  mercy  or  friendship  with  the 
people  of  God.  Their  fate  came  in  spite  of  all  a 
merciful  God  could  do  to  save  them.  Mercy  rejected 
is  judgment  invited. 


The  national  life  of  Israel  lasted  fifteen  hundred 
years.  It  may  be  divided  roughly  into  three  periods 
of  equal  length, —  the  Commonwealth,  the  Kingdom, 
and  the  Captivity  ;  for  after  the  return  from  Babylon 
they  were  free  from  foreign  interference  but  for 
brief   intervals. 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  II 5 

The  state  of  Israel  under  the  commonwealth  in 
Canaan  reflects  the  character  of  Jehovah  in  his  love 
and  purposes  for  that  people  and  all  mankind.  It 
was  an  ideal  condition.  The  land  was  all  that  could 
be  wished.  It  was  situated  between  the  extremes  of 
heat  and  cold.  It  was  a  land  of  plenty,  "flowing 
with  milk  and  honey."  The  government  was  the 
least  oppressive  possible.  The  individual  had  the 
greatest  liberty  consistent  with  the  common  interest. 
It  was  the  ideal  social  state.  There  was  the  maxi- 
mum of  rest  and  enjoyment  with  the  minimum  of  labor. 
Three  feasts  in  the  year  gave  them  recreation  as  well 
as  rest  and  worship,  for  the  feasts  were  such. 

Every  seventh  year  was  one  of  absolute  rest,  and 
every  fiftieth  year  there  were  two  years  of  rest  in  suc- 
cession. In  the  seventh  year  all  debts  were  canceled, 
and  in  the  fiftieth  year  every  bondman  went  out  free, 
and  every  homestead  was  restored  to  its  owner.  Thus 
every  one  was  given  a  fair  chance  once  in  his  lifetime, 
no  matter  how  unfortunate  he  had  been.  This  sys- 
tem prevented  the  accumulation  of  vast  fortunes ; 
where  debts  were  canceled  and  lands  restored,  monop- 
olies were  impossible.  There  was  no  excessive  wealth 
and  no  poverty.  There  was  the  ideal  life  of  the 
country  with  the  advantages  of  the  town  ;  for  the 
country  was  so  fertile  that  it  supported  a  dense  popu- 
lation, and  towns  were  close  together.  Indeed  the 
most  lived  in  town  and  went  out  to  their  daily  labor. 
This  was  a  sample  Christ  gave  the  world  of  what  he 
could  do  and  would  do  for  mankind  if  they  would 
obey  him.  Israel  was  a  great  object  lesson  of  tempo- 
ral prosperity  flowing  from  godliness.  All  this  reflects 
the  heart  of  Jehovah.  It  was  man  back  again  in 
Eden,  as  nearly  as  Eden  was  possible  with  fallen  hu- 
man nature. 

It  was  under  such  conditions  Israel  grew  into  a 
nation  geographically.  It  was  not  uninterrupted  ad- 
vance ;    for  there  were  six  apostasies,   from  each  of 


Il6  CHRIST   IN    THE    OLD    TESTAMENT   AGE. 

which  they  were  reclaimed  by  the  chastisement  of  a 
foreign  invasion  and  oppression.  Their  Jehovah  was 
faithful  to  their  best  interests.  They  were  by  these 
made  to  abhor  the  heathen  nations  about  them,  the 
worship  of  whose  gods  was  the  cause  of  each  apostasy. 
Israel  was  being  taught  to  hate  idolatry  and  to  cleave 
to  the  one  true  God.  They  did  not  during  this  time 
advance  much  beyond  their  original  borders,  but  grew, 
and  gradually  filled  the  land. 

The  Kingdom  was  the  divinely  intended  state  for 
Israel.  The  enlarged  nation  needed  the  strength  and 
orderly  administration  of  the  more  powerful  form  of 
government.  The  world  purposes  of  Jehovah  re- 
quired this  also.  All  so  far  was  preparatory  as  to 
this.  The  great  principle  of  service  had  as  yet  been 
but  little  displayed  in  the  history  of  Israel.  They 
had  lived  for  themselves.  Now  they  were  ready 
to  begin  the  fulfilment  of  the  divine  promise  to 
Abraham — **In  thee  shall  all  the  families  of  the 
earth  be  blessed."  The  preparation  for  this  is  seen 
in  the  development  of  a  people  physically  and  mor- 
ally pure,  and  having  the  true  faith.  Their  location 
was  all  that  was  desired  for  such  a  purpose.  They 
were  at  the  center  of  the  earth.  It  was  needed  that 
they  should  expand  to  the  borders  promised  Abraham, 
"from  the  river  of  Egypt  unto  the  great  river,  the 
river  Euphrates."^  This  would  give  them  eastern  as 
well  as  western  seaports,  and  enable  them  to  control 
the  highways  of  the  world.  All  this  required  a  leader 
and  armies  —  in  short,  a  kingdom.  Their  demand  for 
a  king  was  only  wrong  in  being  premature,  in  the 
motive  for  it,  and  the  kind  of  king  they  wanted.  It 
was  Jehovah's  purpose  from  the  beginning  to  form 
them  into  a  kingdom.  But  they,  as  the  whole  world 
also,  viiist  learn  the  value  of  God's  King  by  sad  ex- 
periences with  their  own  kings. 

Under  David  and  Solomon,  who  must  be  regarded 
as  a  continuation  of  the  Davidic  reign  and  principles, 
»Gen.  XV.  i8. 


CHRIST   IN   THE   OLD   TESTAMENT   AGE.  I  1 7 

the  nation  was  greatly  enlarged,  and  made  a  military 
power  of  great  wealth.  To  some  extent  they  began 
the  world  mission  of  disseminating  the  true  faith. 
The  surrounding  nations  learned  of  the  one  true  God. 
The  visit  of  the  Queen  of  Sheba  was  an  instance  of 
many  such  visits  of  lesser  note.  It  is  no  wild  declara- 
tion to  say  that  the  continuation  of  the  Davidic  reign, 
or  equally  strong  and  godly  reigns,  would  have  in  a 
few  centuries  extended  the  influence  of  the  true  faith 
all  over  the  world.  But  he  who  said,  *'  My  kingdom 
is  not  of  this  world,  else  would  my  servants  fight,"  did 
not  intend  by  the  sword  to  evangelize  the  world. 
Israel  was  a  preparation  of  the  world  for  Christ,  in  a 
better  way.  But  there  was  a  temporary  purpose 
served  in  the  world's  evangelization  by  Israel  in  this 
time,  as  we  will  see  later.  Aside  from  the  errors  of 
Israel,  the  state  under  the  Davidic  kingdom  was  all 
that  it  was  under  the  Commonwealth  with  the  added 
splendor  and  power  nationally,  and  a  vast  increase  of 
individual  wealth.  *' And  the  king  made  silver  to  be 
in  Jerusalem  as  stones,  and  cedars  made  he  to  be  as 
the  sycamore  trees  that  are  in  the  lowlands  for  abun- 
dance."^ The  reign  of  Christ  on  earth  has  ever  been 
so,  wherever  it  has,  even  for  a  short  time  and  a  limited 
area,  been  permitted. 

With  David,  Christ  makes  a  new  covenant.  It 
is  the  covenant  of  kingship.  Hitherto  Christ  had 
not  so  revealed  himself.  He  was  Prophet  and  Priest, 
now  he  declares  himself  King.  The  chief  clause  of 
the  covenant  is  as  follovv^s  :  ' '  Thine  house  and  thy 
kingdom  shall  be  made  sure  for  ever  before  thee  ;  thy 
throne  shall  be  established  for  ever."^  This  has  so 
far  not  been  fulfilled  as  to  the  throne  and  kingdom  of 
Israel  and  David.  There  is  a  spiritual  fulfilment  in 
Christ,  but  the  covenant  with  David,  as  the  covenant 
with  Abraham,  awaits  its  fulfilment.  It  occupies  a  large 
place  in  the  prophecies  of  both  Old  and  New  Testa- 
ments. Israel  is  the  people  of  David,  Jerusalem  the 
*  I  Kings  X.  27.  ^  2  Sam.vii.  16. 


Il8     CHRIST  IN  THE  OLD  TESTAMENT  AGE. 

city  of  David.  The  kingdom  which  is  to  come  is  the 
kingdom  of  the  Son  of  David.  It  is  the  Son  of  David 
who  is  to  rule  forever  and  ever.  Here,  then,  is  the 
full  type  of  Christ  as  King.  All  relating  to  Christ  as 
king  must  be  studied  from  the  standpoint  of  the 
throne  of  David,  or  a  correct  conception  cannot  be  had. 

Here  is  the  identification  of  the  throne  of  Christ 
and  David  and  its  nature  :  **  Unto  us  a  child  is  born, 
unto  us  a  son  is  given  :  and  the  government  shall  be 
upon  his  shoulder :  and  his  name  shall  be  called 
Wonderful,  Counselor,  Mighty  God,  Everlasting 
Father,  Prince  of  Peace.  Of  the  increase  of  his 
government  there  shall  be  no  end,  upon  the  throne  of 
David  and  his  kingdom  to  establish  it,  and  to  uphold 
it  with  judgment  and  with  righteousness  from  hence- 
forth and  forever."^  This  covenant  is  henceforth  the 
hope  of  Israel  as  a  nation.  All  the  prophecies  speak  of 
it  and  point  forward  to  it.  It  is  a  new  starting  point 
for  the  nation.  The  throne  of  David  is  the  mountain 
peak  of  the  coming  glory  for  Israel.  It  is  the  hope 
after  Jesus  came,  and  is  referred  to  by  the  apostles  as 
"the  hope  of  Israel,"  "the  sure  mercies  of  David." 
It  is  identical  with  •  *  the  kingdom."  Israel,  the  church, 
and  the  world,  alike  look  to  the  establishing  of  the 
throne  of  David  as  their  hope. 

David  gave  Israel  spiritual  truth  as  Abraham  and 
Moses  gave  them  respectively  physical  and  social 
being.  Through  David,  Christ  manifested  himself 
spiritually.  David  saw  few  if  any  visions,  nor  did  he 
work  miracles  or  have  any  wrought  for  him.  His  fel- 
lowship with  Christ  was  different  in  this  respect  from 
those  who  had  gone  before.  Christ  spoke  in  him 
rather  than  to  him.  This  is  a  great  advance  of  the 
work  of  Christ  with  man.  David  lived  the  life  of 
Christ  from  cradle  to  throne.  He  is  the  great  Mes- 
sianic character  of  Scripture.  He  had  the  same  an- 
cestry, was  born  in  the  same  place,  and  came  to  his 
place  by  the  same  course  of  obscurity  and  adversity. 

1  Isa.  ix.  6,  7. 


CHRIST   IN   THE   OLD   TESTAMENT   AGE.  II9 

He  was  betrayed  by  his  own,  was  received  by  few  at 
first,  then  by  more,  and  at  last  by  all  Israel ;  and  in 
Solomon  attained  to  a  measure  of  world-wide  su- 
premacy. He  was  inspired  to  speak  for  Christ.  In 
no  other  way  can  we  explain  the  Messianic  psalms. 
He  uses  words  and  figures  which  in  no  way  were  true 
of  himself.  *'They  pierced  my  hands  and  my  side" 
was  not  literally  true  of  David,  and  was  of  Jesus. 
Hence  it  was  he  who  spoke.  We  see  in  him  the  spirit 
of  Christ. 

No  Old  Testament  writer  attains  to  the  spiritual 
conceptions  of  David.  The  Psalms  read  more  like 
New  Testament  writings  than  those  of  the  Old.  They 
not  only  describe  the  experiences  of  David  and  Christ 
but  of  the  believer.  We  go  to  them  instinctively  for 
help.  We  travel  a  well-known  path  when  we  read 
them.  We  feel  we  are  following  one  who  has  been 
over  the  same  experiences  as  ourselves.  We  read  in 
them  not  only  the  experiences  and  feelings  of  David 
but  of  Christ.  Only  so  can  the  Psalms  be  understood. 
David's  grief  and  David's  ecstacies  were  those  of 
Christ.  So  was  the  love  for  the  Scriptures  and  for 
the  people  of  God  which  David  shows.  Christ  is  best 
revealed  in  the  Psalms.  They  are  the  climax  of  the 
spiritual  revelation  of  Jehovah.  Hence  we  see  the 
reason  of  the  love  of  Jesus  for  them. 

There  are  among  the  Psalms  some  whose  spirit 
seems  far  from  that  of  Jesus.  These  are  usually 
termed  the  ''Imprecatory  Psalms,"  such  as  the  sev- 
enth, thirty-fifth,  sixty-ninth,  and  one  hundred  and 
ninth.  Yet  it  is  noticeable  that  some  of  them,  the 
sixty-ninth  especially,  are  Messianic.  From  the 
latter  are  taken  the  quotations  applied  to  Christ  : 
"The  zeal  of  thine  house  hath  eaten  me  up;" 
''They  gave  me  also  gall  for  my  meat,  and  in  my 
thirst  they  gave  me  vinegar  to  drink."  In  those 
psalms,  then,  we  are  also  to  see  Christ  speaking.  The 
persons  against  whom  these  imprecations  are  launched 


I20  CHRIST   IN   THE    OLD   TESTAMENT   AGE. 

are  indicated  by  Peter's  quotation  of  them  as  applying 
to  Judas  Iscariot,  whom  Christ  said  was  a  devil. 
These  psalms,  then,  refer  to  those  like  Judas,  who  by 
surrender  to  Satan,  become  part  of  that  awfully 
sinful  and  accursed  combination  whose  head  is  Satan, 
and  who  with  all  his  host  is  doomed  to  suffer  the  out- 
pouring of  the  wrath  of  God.  There  is  such  an  awful 
guilt  in  sin,  especially  in  its  fountainhead,  which  we 
cannot  understand,  but  which  Christ  did  fully  see 
and  feel  in  all  its  venom.  This,  as  represented  in 
persons  wilfully  given  up  to  it  in  face  of  light  and 
warning,  is  the  object  against  which  is  launched  the 
maledictions  of  these  psalms. 

The  history  of  Israel  in  its  entirety  may  be  repre- 
sented by  an  ascending  line  to  David  and  Solomon, 
and  a  descending  line  from  that  down  to  their  final 
overthrow  as  a  nation.  Their  climax  was  reached  in 
the  Davidic  kingdom.  They  existed  for  a  thousand 
years  longer,  and  enjoyed  much  blessing  every  way, 
but  in  all  fell  short  increasingly  every  way  from  that 
on.  After  this  we  see  the  beginnings  of  disaster.  For 
the  first  time  we  see  the  people  of  God  divided. 
Idolatry  comes  in.  Apostasies  come  one  after  another, 
led  by  their  kings.  Irreligion  increases  with  luxury. 
Amos  describes  their  "summer  and  winter  houses," 
**  houses  of  ivory,"  '* great  houses,"  ''houses  of 
hewn  stone."  Here  is  a  picture  of  their  state: 
' '  Ye  that  put  away  the  evil  day  and  cause  the  seat  of 
violence  to  come  near  :  that  lie  upon  beds  of  ivory,  and 
stretch  themselves  upon  their  couches,  and  eat  the 
lambs  out  of  the  flock,  and  the  calves  out  of  the  midst 
of  the  stall  ;  that  sing  idle  songs  to  the  sound  of  the 
viol  ;  that  devise  for  themselves  instruments  of  music, 
like  David ;  that  drink  wine  in  bowls,  and  anoint 
themselves  with  the  chief  ointments,  but  they  are 
not  grieved  for  the  affliction  of  Joseph."*  Religion 
was  turned  into  a  means  of  gain  and  luxury.  Their 
religious  times  and  ceremonies  become  abhorrent  to 

^  Amos  vi  •.  4-7. 


CHRIST   IN   THE    OLD   TESTAMENT   AGE.  121 

their  Jehovah,  and  they  themselves  sink  lower  in  im- 
piety. Jehovah  follows  them  in  a  double  line  of  deal- 
ing, —  afflictions  and  prophetic  warnings.  Defeats 
in  war,  and  foreign  invasion  become  frequent  to  the 
invincible  armies  of  the  kingdom  of  David.  Their 
holy  city  is  entered,  defiled,  and  robbed.  Internecine 
strife  weakens  and  disgraces  them  ;  insect  plagues 
devour  their  crops  ;  famines  waste  them  ;  earthquakes 
terrify  them,  and  at  last  the  end  comes  in  overthrow. 
Israel  is  driven  from  their  land  and  scattered  over 
the  earth,  and  their  holy  city  burned,  and  their  land 
left  desolate. 

All  this  did  not  happen  in  a  short  time.  It  covered 
five  hundred  years.  Nor  did  it  come  on  them  without 
warning,  nor  without  efforts  of  their  Jehovah  to  save 
them.  There  began  with  the  decline  of  Israel  the 
long  line  of  prophets  whose  words  occupy  the  last 
quarter  of  the  Old  Testament.  We  must  not  suppose 
that  these  books  were  all  the  messages  given  to  the 
apostatizing  nation.  Israel  swarmed  with  prophets 
during  the  centuries  of  her  decline.  All  these 
breathed  the  messages  of  their  Jehovah.  Every 
prophet  was  a  block  thrown  under  the  wheels  of  the 
chariot  of  Israel  in  its  mad  rush  down  the  declivity 
of  national  apostasy.  There  are  no  more  tender 
tones  of  love  and  pity  than  the  beseeching  of  their 
Jehovah  through  the  prophets  to  backsliding  Israel. 
It  is  the  same  Christ  who  in  Jesus  wept  over  them  on 
the  Mount  of  Olives.  In  the  prophets  the  figure  of 
woman  and  wife  is  first  applied  to  Israel,  the  people 
of  God.  Christ  assumes  the  close  relation  of  husband 
to  his  people  in  their  decline.  He  represents  Israel 
as  an  adulterous  wife,  and  yet  loves  her  and  follows 
and  entreats  her  return  to  his  house.  In  order  that 
Hosea  may  feel  his  grief,  he  gives  him  for  wife  an 
abandoned  woman.  That  Ezekiel  may  feel  some  of 
Jehovah's  loss,  he  lets  his  wife  die.  Every  prophet 
carries  some  of  Jehovah's  burden.      ''The  burden  of 


122  CHRIST    IN    THE    OLD    TESTAMENT   AGE. 

the  Lord  "  was  the  burden  the  Lord  himself  bore  first 
before  being  laid  on  the  prophet.  Jeremiah's  tears 
were  Jehovah's.  In  every  prophet  must  be  read  not 
only  the  words  but  the  heart  of  his  Master.  They 
were  the  constant  attendants  of  Israel  in  all  their 
vicissitudes.  They  went  with  them  into  captivity  and 
dispersion.  They  hung  their  harp  on  the  willows  of 
the  Euphrates,  and  returned  with  them  to  the  ruins  of 
their  city  and  cheered  them  as  they  began  the  toil 
of  rebuilding,  surrounded  by  scoffing  enemies,  and 
when  Jerusalem  was  rebuilt,  instructed  and  guided 
them. 

Each  prophecy,  or  more  properly,  message,  may 
be  divided  into  three  parts,  —  warning,  exhortation, 
and  promise.  The  warnings  are  plain  and  definite. 
Their  fate  is  exactly  foretold.  So  also  is  the  future 
of  blessing  after  the  affliction.  Every  sad  message 
ends  in  a  bright  and  hopeful  outlook.  The  valley  of 
Achor  is  a  door  of  hope.  Although  their  fate  at  last 
becomes  inevitable  and  cannot  be  averted,  even  by 
repentance,  and  all  the  prophet  can  do  is,  like  Jesus, 
to  give  his  message  and  weep  over  them,  yet  even 
then  there  is  hope  beyond.  Jehovah  will  not  and 
does  not  cast  down  his  people  into  the  gulf  of  despair. 
The  further  shore  of  blessing  is  always  discernible  over 
every  sea  of  sorrow.  The  dark  clouds  of  prophetic 
doom  have  an  edge  of  silver  cheer.  It  is  so  Israel 
went  down.  Not  as  those  who  have  no  hope  did  the 
nation  die.  They  rest  in  the  grave  of  national  death, 
the  penalty  of  violated  vows  and  law  and  loss  of  faith 
in  God,  but  in  the  certainty  of  a  national  resurrection. 
Their  Jehovah  has  not  forgotten  his  triple  covenant 
given  through  Abraham,  Moses,  and  David.  Israel  is 
not  lost,  but  still  lives  as  a  people,  awaiting  the  call 
of  their  Jehovah  to  national  life  and  activity.  The 
great  purpose  for  which  they  were  chosen  has  not 
yet  been  fulfilled.  They  are  to  be  a  blessing  to  the 
whole  earth. 


CHRIST    IN    THE    OLD    TESTAMENT    AGE.  1 23 

Israel  is  left  fixed  forever  in  the  faith  of  the 
one  true  and  living  God.  Idolatry  has  been  utterly 
eradicated.  Whatever  else  they  may  be  or  become, 
Israel  will  never  be  worshipers  of  any  but  the  God  of 
Israel.  They  are  bound  to  each  other  and  to  their 
nation  by  the  most  honorable  history,  and  lineage  the 
purest  on  earth.  Their  literature  is  the  purest  and 
oldest  in  the  world  ;  their  hold  on  life,  their  mental 
and  physical  vitality,  the  strongest.  They  compete 
successfully  with  every  race  and  wrest  the  prizes  of 
life  from  all.  They  have  all  the  abilities  for  the  for- 
mation of  a  great  nation,  if  settled  under  circum- 
stances where  their  powers  could  operate  in  national 
autonomy  toward  enlargement  and  progress.  They 
wait  as  a  people  prepared  by  this  long  course  of 
training  for  some  great  purpose.  Their  schooling 
seems  complete.  They  are  fit  for  some  great  mis- 
sion. Jehovah's  people  await  Jehovah's  time  and 
purpose. 

-  A  recent  Jewish  writer  has  said  :  *  *  If  the  history 
of  Israel  which  touches  all  recorded  time  has  no 
dynamic  significance,  supplies  no  hint  as  to  the  des- 
tiny of  humanity,  then  is  life  indeed  a  walking 
shadow,  and  history  *  a  tale  told  by  an  idiot,  full  of 
sound  and  fury  and  signifying  nothing.'  It  is  a  story 
that  has  chapters  in  every  country  on  earth,  and 
which  has  borne  the  impress  of  every  period.  All 
ages  pass  through  in  marching  procession  Israel's 
army.  To  the  Jew  the  world  owes  its  vision  of 
God."  Another  has  said:  "Israel  is  among  the 
nations  as  the  heart  among  the  limbs."  Renan 
says,  **  Jerusalem  is  still  the  house' of  prayer  for  all 
nations. " 

In  considering  the  work  of  Christ  in  the  Old  Test- 
ament age,  we  must  not  forget  that  he  had  a  relation- 
ship to  the  whole  race  as  well  as  to  Israel.  The 
children  of  his  first  human  friend  were  not  forgotten 
in  all  this  time.      What  he  did  for  the  world  through 


124     CHRIST  IN  THE  OLD  TESTAMENT  AGE. 

Israel  was  all  the  time  in  his  mind.  He  was  not  neg- 
lecting the  world  outside  of  Israel.  The  Bible  is  a 
history  of  Israel  mainly,  therefore  it  records  little  of 
God's  doings  outside  of  that  nation.  But  there  are 
glimpses  of  a  wider  sphere  of  divine  working,  and 
world-wide  acts  of  evangelizing  grace  in  that  Old 
Testament  age.  The  call  and  departure  of  Abraham 
was  not  without  its  effect  on  the  land  he  left  as  well 
as  on  the  land  to  which  he  went.  Abimelech,  king 
of  Egypt,  received  a  divine  message.  We  have  seen 
the  exalted  privilege  the  citizens  of  Canaan  enjoyed 
in  the  ministry  of  Melchizedek. 

The  sojourn  of  Israel  in  Egypt  was  a  protest  then 
against  idolatry  and  a  mission  of  the  truth.  The  dis- 
play of  power  in  the  plagues  of  Egypt  surely  must 
have  had  effect  on  some  in  turning  them  from  error. 
Israel  in  the  wilderness  was  an  astonishing  evidence 
to  the  whole  world  of  the  reality,  power,  and  good- 
ness of  God.  In  Canaan  the  nation  was,  as  we  have 
seen,  a  witness  for  God  as  a  nation  of  the  Lord.  On 
the  highway  of  the  world  Israel  was  the  observed  of 
all  nations.  The  temple  and  its  services  attracted 
seekers  after  truth  from  all  the  world.  Israel  was  a 
national  missionary.  Solomon  was  the  greatest 
preacher  the  world  has  ever  had.  His  sermons  were, 
and  are  still  given  a  world-wide  circulation.  In  Baby- 
lon Israel  testified  for  God  and  not  without  effect. 
Nebuchadnezzar  was  converted  by  the  power  of  their 
testimony  and  the  hand  of  God  upon  him,  and  issued 
to  the  world  a  proclamation  confessing  the  truth  of 
the  God  of  Israel  and  his  acceptance  of  him,  and 
commanding  all  people  everywhere  to  worship  him 
and  him  only.  It  is  inconceivable  that  this  royal 
evangel  should  not  have  led  the  effort  in  bringing 
many  to  know  God. 

Jonah  was  sent  to  Nineveh  with  a  gospel  message 
of  repentance.  There  followed  the  greatest  revival 
the  world  has  ever  seen  in  the  same  length  of  time. 


CHRIST    IN    THE    OLD    TESTAMENT   AGE.  1 25 

In  three  days  a  city  of  at  least  a  million  was  turned 
from  its  sins  and  brought  to  repentance.  We  have 
a  right  to  see  in  this  a  sample  of  what  God  was  con- 
stantly doing.  Nineveh  was  no  exceptional  case  in 
any  way.  We  may  believe  that  the  prophets  of 
Israel  went  everywhere,  and  that  many  a  city  and 
land  in  that  time  had  a  visitation  from  the  messenger 
of  God.  In  fact  we  may  safely  conclude  that  in  one 
way  or  another  Israel  did  in  a  measure  fulfil  her  mis- 
sion and  become  in  some  degree  a  blessing  to  all  the 
families  of  the  earth. 

In  reviewing  the  history  of  Christ's  dealings  with 
the  ages  of  the  Old  Testament,  we  discover  that  some 
things  were  thereby  settled,  some  facts  demonstrated. 
We  have  seen  that  man  proved  a  failure  under  license. 
So  far  from  their  becoming  '*  as  gods  "  as  Satan  prom- 
ised, they  became  as  devils,  and  brought  upon  them- 
selves swift  destruction.  It  was  further  shown  by 
actual  demonstration  that  man  was  also  a  failure  un- 
der law.  This  is  the  testimony  of  the  history  of 
Israel.  The  whole  religious  system  of  Moses  was  as 
perfect  as  divine  wisdom  could  produce  with  any  hope 
of  its  success.  It  was  a  race  specially  chosen  and 
prepared.  The  law  fitted  close  to  every  act  of  life. 
'* Thou  shalt "  and  "Thou  shalt  not"  hedged  in  the 
Israelite  on  every  side.  He  was  commanded  what  to 
eat  and  wear,  and  how  to  cook  and  speak  and  wash, 
and  down  to    the    minutest   and    most  private  acts. 

All  his  worship  was  prescribed,  what  was  wrong 
was  specifically  named,  so  he  could  not  fail  to  know 
right  and  wrong.  For  every  sin  there  was  a  sacrifice ; 
for  every  act  of  ceremonial  uncleanness,  there  was 
a  ceremony  of  purification.  There  were  countless 
priests  and  Levites  to  instruct  him  in  carrying  it  out. 
The  service  of  the  tabernacle  and  temple  was  most 
perfect  in  ceremony  and  significance.  The  adorn- 
ments were  all  that  precious  materials  and  skill 
could  produce.     The  feasts  were  continuous,  weekly. 


126  CHRIST   IN    THE    OLD    TESTAMENT   AGE. 

monthly,  and  three  times  a  year,  and  the  great 
seven-  and  fifty-year  feasts  added.  Yet  all  failed  to 
make  or  keep  Israel  holy.  It  failed  because  of  the 
weakness  of  human  nature.  It  was  scarcely  inaugu- 
rated until,  as  Paul  says,  and  even  the  Talmud  shows, 
it  began  to  **  vanish  away,"  and  little  by  little  its  pro- 
visions were  dropped,  and  those  which  were  retained 
became  mere  forms,  covering  lives  and  natures  still 
unchanged.  It  has  been  demonstrated  that  heredity, 
environment,  and  development  cannot  save  man,  be- 
cause they  do  not  touch  the  heart.  The  law  was 
therefore  swept  away,  and  the  apostles  forbade  and 
condemned  it  as  a  means  of  salvation  or  Christian 
living. 

In  view  of  all  this,  the  inquiry  arises,  Why  did 
Christ  give  the  law  ?  It  was  and  is  the  greatest  bless- 
ing this  world  ever  had  next  to  Christ.  It  has  made 
the  world  endurable.  But  for  this  it  would  long  ago 
have  sunk  into  total  corruption.  It  has  given  to 
man  the  best  system  of  ethics  the  world  has  ever  had. 
The  world's  jurisprudence  is  founded  on  the  national 
code  of  Israel.  Man  could  not  have  lived  without 
law,  as  was  seen  in  the  case  of  the  old  world  and 
Sodom  and  the  Canaanites.  The  law  was  Israel's 
criminal  and  civil  code.  Further,  the  law  was  educa- 
tional. It  was  Israel's  text-book.  It  was  their  litera- 
ture, probably  all  they  had.  It  was  above  all  a 
revelation  to  them  of  the  holiness  of  God.  It  lifted 
their  idea  of  holiness  and  the  character  of  God  in 
Israel  and  throughout  the  world  to  this  day.  The 
sacrifices  were  a  stay  of  proceedings  of  judgment 
against  guilty  man.  It  has  been  shown  that  every 
sin  deserves  swift  punishment.  God  has  so  declared. 
Christ  interfered  by  his  first  sacrifice  in  Eden  in  behalf 
of  man,  and  has  interfered  in  behalf  of  every  sinner 
who  comes  to  him.  The  sacrifices  of  the  law  were  the 
Old  Testament  way  of  coming  to  Christ.  Still  further, 
the    law  was   the  path  which  Christ  himself  was  to 


CHRIST   IN   THE    OLD    TESTAMENT   AGE.  12/ 

walk.  All  was  demanded  of  him.  He  was  called 
upon  to  fulfil  all  righteousness.  Every  sacrifice  was  a 
forfeit  he  was  called  upon  to  redeem.  He  fulfilled  the 
law  in  all  its  righteousness  for  himself,  and  for  those 
whose  guilt  he  assumed,  paid  the  penalty  with  his  life. 

For  Israel  Paul  wrote  :  ' '  The  law  hath  been  our  tu- 
tor to  bring  us  unto  Christ. "  ^  Regarding  the  church 
then  and  now  as  one,  it  kept  us  in  control  and  to- 
gether until  Christ  came,  to  whom  it  turned  us  over, 
its  work  being  ended.  It  serves  a  spiritual  purpose  as 
showing  the  legal  state  into  which  some  come  by  not 
understanding  Christ  or  coming  fully  to  him.  It 
convicts  of  sin,  and  shows  the  soul  its  need  of  Christ. 

Concurrent  with  all  this,  millions  of  the  people  of 
God  have  been  individually  schooled  for  eternity. 
The  precious  grain  has  been  gathered  into  the  garner. 
Another  stage  of  the  great  demonstration  has  been 
conducted.  It  has  been  shown  what  man  is  and  will 
be  under  law,  as  it  was  shown  what  he  is  and  will  be 
under  license.  The  results  are  recorded  for  the  use 
of  the  eternal  ages.  Further,  and  most  of  all,  Christ 
has  been  more  fully  manifested,  and  in  Jehovah,  God 
was  brought  still  nearer  to  man.  We  begin  to  see 
the  features  of  a  well-known  face  and  to  hear  a  well- 
known  voice. 

1  Gal.  iii.  24. 


CHAPTER  IV. 


JESUS. 
CHRIST    IN    HIS    EARTHLY   LIFE. 

There  are  four  gospels  in  the  Old  Testament  as  in 
the  New,  and  they  also  tell  the  story  of  the  earthly 
life  of  Christ.  They  run  parallel  with  the  history  of 
Christ  as  Jehovah.  Creation  was  the  first  gospel,  its 
life  of  Christ  has  been  examined.  The  second  gospel 
was  written  in  flesh  and  blood.  There  are  certain 
specifically  named  persons  who  are  appointed  to  rep- 
resent Christ  as  types.  Adam  was  the  first,  repre- 
senting Christ  as  the  head  of  the  race.*  Melchizedek 
was  the  type  of  the  priesthood  of  Christ,^  Moses  with 
Joshua  a  type  of  his  prophetic  office,  ^  David  with 
Solomon  types  of  Christ  in  his  kingship  as  Son  of 
David  to  Israel.  In  the  wider  kingship  of  universal 
dominion  Nebuchadnezzar  is  the  one  whose  title  '*  king 
of  kings  "  he  assumes.*  Ezekiel  is  the  one  from  whom 
Christ  takes  his  favorite  title,  *' Son  of  Man,"  and 
Jonah  was  a  type  of  his  burial.  Israel  as  a  nation, 
as  has  been  said,  was  a  Messiah  among  the  nations, 
and  is  as  a  nation  a  type  of  Christ.^  Every  one  of 
the  Old  Testament  saints  had  some  features  of  the 
coming  Christ.  In  one  respect  they  differ  from  those 
of  the  New.  The  latter  have  each  an  undivided  part 
of  the  whole  Christ,  *  *  Of  his  fulness  have  we  all 
received  and  grace  for  grace."  This  helps  us  to  un- 
derstand the  fragmentary  character  of  the  experiences 
and  lives  of    Old  Testament  saints.     They  were  in- 

^  I  Cor.  XV.  22,  45.  ^  Heb.  v.  lO. 

3  Deut.  xviii.  15  ;  Heb.  iv.  8.  *  Dan.  ii.  37. 

^  Hosea  \i.  l. 

[128] 


CHRIST   IN   HIS   EARTHLY   LIFE.  1 29 

complete  in  their  understanding  of  Christ  and  their 
reception  of  his  grace.  The  third  gospel  was  written 
in  symbols.  These  are  seen  from  the  tree  of  life 
down  through  the  long  line  of  appointed  types  of 
things  natural  or  artificial,  all  the  articles  and  cere- 
monies of  the  tabernacle  and  the  temple,  and  the  en- 
tire ritual  of  worship.  The  fourth  gospel  consists  of 
the  written  prediction  beginning  with  the  first  in  Eden 
down  to  the  last  as  to  his  forerunner  in  Malachi. 

While  Jehovah  as  a  second  person  was  but  dimly 
known  to  Israel,  the  coming  Christ  was  fully  revealed. 
It  is  evident  he  did  not  wish  to  be  known  in  the 
future  as  Jehovah  but  as  Christ.  Israel  seemed  to 
gradually  come  to  understand  the  truth  as  to  the  com- 
ing Christ.  A  few  at  first  comprehended,  though  in 
a  limited  degree.  Before  his  coming  it  was  generally 
understood.  But  it  was  then  as  now  ;  those  who  did 
not  desire  him  did  not  learn  much  about  him  or  look 
for  him.  The  heart  want  must  precede  the  head  be- 
lief. To  each  longing  soul  the  coming  Messiah  was 
revealed  according  to  his  needs.  We  must  distinguish 
then  .as  now,  between  Christ  revealed  in  us,  and  to 
us.  As  types  each  showed  the  former  ;  as  individuals 
they  realized  the  latter  according  to  their  desires  and 
effort  to  do  so,  and  this  was  according  to  their  cir- 
cumstances. To  Abraham  the  coming  Christ  was  the 
longed-for  Seed  ;  to  Jacob  a  deliverer  ;  to  Moses  a 
revelation  of  glory  ;  to  David  an  heir  ;  and  so  to  each 
believer  however  humble.  Yet  Christ  was  not  fully 
foreseen  even  by  the  utterers  of  the  prophecies. 
There  were  two  points  they  failed  to  perceive,  —  the 
preexistence  of  the  coming  Messiah  and  his  afflictions. 
They  did  not  understand  that  the  coming  Messiah  was 
to  be  Jehovah.  Most  of  the  predictions  of  Messiah 
came  in  their  declining  days,  and  they  saw  what  they 
most  desired,  a  Deliverer  coming  in  glory. 

Israel  was  not  the  only  people  looking  for  or  desir- 
ing a  Coming  One.    The  Magians  from  the  East  repre- 


130  CHRIST    IN    HIS    EARTHLY    LIFE. 

sented  many  to  whom  God  revealed  him  or  in  whom 
a  sense  of  need  created  a  desire  for  the  DeHverer. 
The  prophecies  had  been  carried  far  and  wide  where- 
ever  scattered  Israel  went,  and  were  read  by  seekers 
after  truth,  such  as  the  Ethiopian  eunuch.  Christ 
was  in  a  limited  measure  "  the  desire  of  all  nations." 
Plato  said,  *  *  It  is  necessary  that  a  lawgiver  be  sent 
from  heaven  to  instruct  us.  O  how  greatly  do  I  de- 
sire to  see  that  man,  and  who  he  is  !  He  must  be 
more  than  man."  The  Sibylline  oracles  predicted 
and  described  fairly  well  Christ  as  he  was  prophesied, 
evidently  drawing  on  the  prophecies  for  their  fore- 
cast. But  in  all,  whether  in  Israel  or  the  world,  the 
desire  or  knowledge  of  the  coming  Messiah  was  at 
best  limited  and  indifferent.  There  was  no  deep, 
world-wide  expectancy  as  might  have  been  expected 
with  such  repeated  and  detailed  predictions,  well  un- 
derstood too,  as  is  seen  by  the  conduct  of  the  chief 
priests  in  telling  Herod  where  Christ  should  be  born. 
We  would  suppose  that  Israel  at  least  would  be 
awaiting  in  preparation  and  intense  expectancy  the 
advent  of  Christ.  It  was,  as  has  been  seen,  a  pre- 
pared people  to  whom  Christ  came.  Centuries  had 
been  spent  in  their  schooling  for  this  great  event. 
The  land  to  which  Christ  came  was  Israel's.  It  was 
chiefly  for  the  purposes  of  this  advent  of  Christ  that 
it  was  selected.  It  was  on  this  platform  of  the  world 
that  Christ  came  to  display  the  glory  of  divine  grace. 
It  was  at  the  center  of  the  earth  he  began  his  work. 
But  there  was  one  vast  and  interested  circle  of  in- 
tense observers.  We  must  remember  that  all  this 
display  of  the  work  of  Christ  is  for  all  worlds  and  ages. 
We  are  actors  and  observers,  but  we  are  not  the  only 
ones  nor  the  largest  number  nor  those  seeing  all  or 
rnost.  Angels  are  to  be  instructed  as  well  as  man  — 
"Which  things  angels  desire  to  look  into."*  They 
had  followed  their  Lord  in  his  creative  and  providen- 

1  I  Peter  i.  12. 


CHRIST   IN    HIS   EARTHLY    1.IFE.  13I 

tial  work,  and  had  assisted  in  it  as  we  are  told.  They 
had  heard,  and  doubtless  studied,  the  meaning  of  the 
prophecies.  They  knew  more  than  man,  but  it  is  not 
probable  they  knew  all.  It  was  to  be  a  revelation  to 
them  as  to  man.  So  when  the  time  came  to  see  the 
great  event,  we  can  well  believe  there  was  the  most  in- 
tense expectancy  among  the  beings  of  the  other  world. 

It  was,  perhaps,  the  occasion  of  a  great  assembly. 
There  are  such  in  heaven.  There  was  one  when 
creation  was  finished  and  *'the  sons  of  God  shouted 
for  joy."  There  certainly  was  when  Christ  was  born. 
There  is  reference  to  some  such  gathering,  perhaps 
this,  in  the  words  heard  by  Isaiah:  ''And  I  heard 
the  voice  of  the  Lord  saying,  Whom  shall  I  send, 
and  who  will  go  for  us  ? "  ^  This  was  the  prophet's  call 
to  service,  but  each  prophet  walked  the  path  of  his 
Master.  Here,  then,  was  a  call  for  some  one  to  go 
on  some  great  mission.  We  can  well  believe  that  in 
answer  to  a  call  for  some  one  to  go  to  earth  and  save 
man,  there  would  be  many  responses  ;  but  this  was 
more  than  an  errand  of  mere  mercy.  If  this  were  all 
Christ  had  had  before  him,  any  angel  could  and  would 
have  done  the  work,  even  to  die  for  man.  Men  have 
died  for  each  other  and  for  loved  ones,  and  why 
not  angels  }  Surely  they  are  neither  less  willing  nor 
capable.  But  this  call  involved  far  more,  as  will  be 
seen  when  we  come  to  consider  the  details  of  the 
great  descent  of  Christ. 

Christ  had  made  himself  personally  responsible  for 
the  sin  and  state  of  man.  As  the  "  First-born  of  all 
creation,"  as  Creator,  and  in  the  relations  he  has 
assumed  toward  the  race,  by  the  countless  sacrifices 
and  types,  by  his  own  express  declarations,  by  every 
solemn  act,  Christ  made  himself  the  sole  possible 
Saviour  of  man  and  creation  and  heaven.  And  now 
the  time  had  come  to  fulfil  all  the  vast  obligation. 
The  call,  if  such  there  was,  could  only  have  been  to 

1  Isa.  vi.  8. 


132  CHRIST    IN    HIS    EARTHLY    LIFE. 

draw  attention  to  the  vastness  and  urgency  of  the  task 
for  the  instruction  of  all.  The  fate  of  the  whole  race 
depended  on  the  step  Christ  was  now  called  on  to  take. 
The  salvation  of  all  believers  past  was  not  complete 
until  sin  was  atoned  for,  and  Satan  conquered  and 
salvation  secured.  If  there  was  any  objection  to  the 
redemptive  work  of  Christ,  that  was  the  time  to  de- 
clare it.  True,  there  were  no  human  beings  present. 
But  if  there  were  any  reasonable  or  unreasonable  ob- 
jection or  arguments  of  any  force  to  present,  Satan 
was  competent  to  present  them.  Doubtless  he  also 
was  present,  for  we  read  in  the  account  of  such  an 
assembly  :  **  Now  there  was  a  day  when  the  sons  of 
God  came  to  present  themselves  before  the  Lord,  and 
Satan  came  also  among  them."^  We  come  to  the 
conclusion  that  the  devil  did  not  know  of  any  such 
objection,  and  that  those  who  object  now  either  know 
more  or  less  than  Satan. 

To  Christ  this  was  the  great  step  in  the  execution 
of  the  plan  of  the  ages.  The  life  he  was  now  to  enter 
he  well  knew.  He  had  lived  it  in  type  and  person 
of  his  people.  It  was  written  in  creation  and  by  the 
pens  of  holy  men  of  God  who  spake  as  they  were 
moved  by  the  Holy  Ghost.  But  now  the  life  was  to 
be  lived  in  person.  The  reply  of  Christ  to  the  call  of 
the  Father  is  given  to  us  :  "  Wherefore  when  he 
Cometh  into  the  world,  he  saith.  Sacrifice  and  offering 
thou  wouldest  not,  but  a  body  didst  thou  prepare  for 
me  ;  in  whole  burnt  offerings  and  sacrifices  for  sin  thou 
hadst  no  pleasure  :  Then  said  I,  Lo,  I  am  come  (in 
the  roll  of  the  book  it  is  written  of  me)  to  do  thy  will, 
OGod."^ 

The  entire  humiliation  of  Christ  is  given  in  the 
following  passage  :  ' '  Being  in  the  form  of  God, 
counted  it  not  a  prize  to  be  on  an  equality  with  God, 
but  emptied  himself,  taking  the  form  of  a  servant, 
being  made  in  the  likeness  of  men  ;  and  being  found 
in  fashion  as  a  man,   he  humbled  himself,  becoming 

1  Job.  i.  6.  2  Heb.  x.  5-7. 


CHRIST   IN   HIS   EARTHLY   LIFE.  1 33 

obedient  even  unto  death,  yea,  the  death  of  the  cross.  "- 
This  shows  the  parts  in  the  humihation  of  Christ, — 
what  he  rehnquished,  what  he  became,  and  what  he 
did.  This  describes  his  state  before  he  began  his 
great  descent.  He  had  the  form  of  God.  He  had 
equahty  with  God.  This  he  might  have  retained. 
But  he  counted  it  not  a  thing  to  be  grasped  and  held. 
Christ's  humihation  began  in  heaven.  The  first  part 
of  Christ's  humihation,  that  which  was  seen  by  heaven 
alone,  is  described  in  these  words  :  **  He  emptied  him- 
self, taking  the  form  of  a  servant. "  He  first  ' '  emptied 
himself."  The  verb  rendered  ''emptied"  occurs  in 
four  other  places,  and  is  rendered  *'  made  void.  "^ 

That  of  which  he  ''emptied  himself,"  is  stated  in 
the  previous  sentence, —  "  Being  in  the  form  of  God," 
"on  an  equality  with  God."  Of  these,  then,  he 
emptied  himself.  He  laid  aside  the  form  of  God,  he 
relinquished  equality  with  God.  He  rises  like  a  mon- 
arch, relinquishing  royal  power  and  ofBce  for  a  time, 
lays  aside  his  crown  and  robes,  and  descends  from  the 
throne. 

We  have  noted  his  eternal  place  ' '  in  the  bosom 
of  the  Father,"  with  its  nearness,  fellowship,  and 
honor.  We  must  not  suppose  that  because  Christ 
was  an  infinite  being,  it  was  not  a  sacrifice  to  relin- 
quish this.  He  afterward  looked  back  to  the  glory 
he  then  relinquished  in  these  words,  "O  "Father: 
glorify  me  with  thine  own  self  with  the  glory  which  I 
had  with  thee  before  the  world  was.  "^  It  was  dearer 
to  Christ  than  all  else  save  to  do  the  will  of  God 
and  save  man.  "He  emptied  himself  of  his  divine 
glory,  and  laid  his  divine  attributes,  omnipotence, 
omniscience,  omnipresence,  under  temporary  voluntary 
limitations."*  He  laid  aside  his  administrative  power 
over  the  affairs  of  earth  and  heaven.      None  of  this  he 

1  Phil.  ii.  6-8. 

2 Rom.  iv.  14  ;  I  Cor.  i.  17  ;  ix.  15  :  2  Cor.  ix.  3. 

2  John  xvii.  5. 

*Dr.  A.  T.  Pierson,  "Many  Infallible  Proofs,"  p.  286;  Chicago, 
1891. 


134  CHRIST    IN    HIS    EARTHLY    LIFE. 

claimed  during  his  earthly  life.  Nor  did  he  resume  it 
until  he  said,  **A11  authority  hath  been  given  unto  me 
in  heaven  and  on  earth. "  ^ 

He  also  laid  aside  his  creative  pov^er.  None  of  his 
miracles  w^ere  creative.  The  healings  were  remedial 
only.  The  miracle  of  the  loaves  was  increase  of  ex- 
isting food  and  not  creation.  Jesus  limited  himself 
in  his  knowledge.  He  said,  ' '  Of  that  day  and  hour 
knoweth  no  one,  not  even  the  angels  of  heaven,  neither 
the  Son,  but  the  Father  only. "  ^  There  is  no  gain,  but 
on  the  other  hand  great  loss  in  making  this  step  of 
self-emptying  in  Christ  less  than  it  was.  By  so  doing 
we  minimize  the  humiliation  of  Christ  and  so  rob  him 
of  his  glory  and  ourselves  of  the  comfort  in  know- 
ing how  he  was  made  like  unto  us.  This  mistaken 
interpretation  comes  from  a  timid  fear  lest  Christ  be 
made  less  in  his  divinity,  and  this  comes  from  resting 
the  argument  for  his  divinity  and  nature  on  this  one 
chapter  of  his  life.  Christ's  humanity  is  seen  in  his 
humiliation,  his  divinity  in  his  exaltation. 

The  second  step —  * '  taking  the  form  of  a  servant " — 
was  also  an  act  in  the  presence  of  the  heavenly  as- 
sembly. We  are  reminded  of  a  corresponding  act  on 
earth,  when  laying  aside  his  garments,  he  took  a  basin 
of  water  and  towel  and  washed  the  disciples'  feet.  He 
took  the  form  of  a  servant.  So  in  the  presence  of 
the  greater  discipleship  of  heaven,  by  some  act  of  infi- 
nite condescension,  he,  having  laid  aside  his  divine 
glory  and  power,  stepped  down  among  the  lowliest 
of  the  serving,  waiting  host,  and  took  the  form  of  a 
servant. 

But  Christ  was  destined  to  become  ' '  lower  than 
the  angels."  He  was  ''  made  in  the  likeness  of  men  " 
and  **  found  in  fashion  as  a  man."  He  was  to  enter 
human  life  and  nature  as  though  a  man  could  and 
should  lay  aside  his  human  form  and  nature  and  take 
upon  himself  the  form  and  nature  of  a  worm  and  live 

1  Matt,  xxviii.  i8.  ^  M^tt.  xxiv.  36. 


CHRIST   IN    HIS   EARTHLY   LIFE.  1 35 

its  life  in  all  its  conditions.  This  is  but  a  feeble  com- 
parison to  the  descent  from  deity  to  humanity,  from 
heaven  to  fallen  earth.  He  was  to  begin  where  every 
human  being  begins,  and  to  travel  the  whole  journey. 
Through  the  Psalmist  he  speaks  of  himself  thus  :  '  *  I 
was  cast  upon  thee  from  the  womb.  "^  This  then 
was  as  truly  Christ  as  he  who  hung  on  the  cross.  It 
is  no  more  strange  that  Christ  should  enter  life  so, 
than  that  he  should  enter  life  at  all.  We  are  not 
asked  to  understand  this  but  to  believe  it  on  the  state- 
ment of  the  word  of  God.  All  attempts  to  explain 
by  abstruse  terms  and  reasonings  the  time  and  man- 
ner of  the  union  of  the  two  natures  of  Christ  are 
unsatisfying  ;  and  unsatisfying  explanations  breed  un- 
belief. We  must  leave  it  therefore  where  God  has  left 
it, —  unexplained. 

In  this  beginning  Christ  descends  to  the  lowest  level 
of  existence.  We  have  heretofore  seen  that  the  be- 
ginnings of  life  are  all  alike.  In  plant,  animal,  in- 
sect, or  man  there  is  no  discernible  difference.  We 
have  seen  that  man  passes  up  through  all  the  lower 
forms  of  life ;  he  exists  as  each  for  a  time,  and  passes 
on  to  his  own  state.  Christ  did  all  this.  He  not 
only  traveled  the  path  of  human  life  but  also  the  path 
of  all  life.  He  tasted  the  life  of  every  living  thing. 
He  thus  became  incarnated  not  only  for  man  but  for 
all  creation,  that  he  might  redeem  everything  that 
hath  life.  Christ  embodied  all  heavenly  intelligences 
in  his  spiritual  nature,  all  mankind  in  his  psychical 
nature,  and  all  organic  and  inorganic  creation  in  his 
physical  nature.  Christ  therefore  summed  up  all 
things  in  his   redemptive  work. 

A  greater  contrast  could  not  be  conceived  of  than 
the  advent  of  Christ  as  celebrated  by  heaven  and  re- 
ceived on  earth.  It  is  the  occasion  of  another  great 
call  for  the  adoration  of  the  heavenly  beings.  *  *  When 
he  again  bringeth  in  the  iirst-born  into  the  world,  he 

iPs.  xxii.  10. 


136  CHRIST   IN   HIS   EARTHLY   LIFE. 

saith,  And  let  all  the  angels  of  God  worship  him. "  ^ 
Heaven  was  undoubtedly  absorbed  in  its  joyful  cele- 
bration. It  was  the  beginning  of  the  fulfilment  of  the 
four-fold  gospel  of  the  Scripture.  All  they  knew  of 
nature,  all  they  had  seen  of  the  gradual  revelation 
of  the  coming  Christ  in  his  people,  in  the  countless 
types  and  ceremonies  ;  all  they  heard  of  the  spoken 
predictions  of  Scripture  which  they  so  desired  to  look 
into,  was  now  to  be  fulfilled.  The  first  step  in  the 
overthrow  of  the  enemy  of  Christ  was  now  taken. 
The  beginning  of  the  end  of  sin  had  come.  The 
opening  of  the  path  back  to  Eden  was  now  begun. 
They  had  sung  anthems  of  joy  over  earth's  creation. 
If  creation  filled  them  with  joy  and  praise,  what  must 
have  been  the  effect  on  these  spiritual  and  holy  beings 
of  the  commencement  of  redemption  .?  It  was  to  them 
as  to  us  the  central  point  from  which  all  events  were 
to  be  hereafter  measured.  To  heaven  as  to  earth  it 
was  to  be  the  reckoning  point  of  all  time,  and  more, 
for  B.  c.  and  A.  D.  are  to  be  the  extensions  of 
eternity. 

The  world  was  asleep,  and  so  was  the  church  when 
Christ  was  born.  Of  all  that  city  full  of  ecclesiastical 
dignitaries,  but  one  was  apprized  of  the  great  event. 
They  might  have  known  of  its  imminence.  Indeed, 
they  did  know  and  directed  Herod  to  the  very  place. 
But  they  were  not  watching  or  waiting  or  even 
ready.  We  read  of  no  exultation  on  the  news  being 
received,  nor  even  a  tardy  reception.  They  were 
wrapped  up  in  acquisition  of  property,  in  formal  and 
splendid  liturgical  worship.  They  were  divided  into 
bitter  sects  and  were  engaged  in  endless  discussions, 
and  worst  of  all  were  immersed  in  lives  of  secret  or 
open  sin,  all  the  while  looking  for  the  establishment 
on  earth  of  a  state  of  power  and  glory  for  themselves 
by  the  coming  kingdom. 

To  a  few  poor  shepherds  was  given  the  great 
honor  of  welcoming  the  Son  of  God  in  his  advent  to 

1  Heb.  i.  6. 


CHRIST   IN    HIS   EARTHLY   LIFE.  137 

earth.  They  were  watching  over  their  flocks.  We 
must  beHeve  they  were  also  waiting  and  watching  for 
the  coming  Messiah.  Perhaps  they  were  that  very 
moment  talking  of  the  great  hope  of  Israel,  and  ex- 
pressing the  longing  that  they  might  be  living  when 
he  came  and  be  permitted  to  see  and  hear  him,  and 
above  all  to  receive  a  share  in  the  blessing  he  was  to 
bring  to  Israel.  Perhaps,  like  David,  one  of  their 
own  occupation  long  ago,  they  were  singing  their 
hopes  in  sacred  song.  The  inspired  account  is  as 
follows  :  *  *  And  an  angel  of  the  Lord  stood  by  them, 
and  the  glory  of  the  Lord  shone  round  about  them  : 
and  they  were  sore  afraid.  And  the  angel' said  unto 
them,  Be  not  afraid  ;  for  behold,  I  bring  you  good 
tidings  of  great  joy  which  shall  be  to  all  the  people : 
for  there  is  born  to  you  this  day  in  the  city  of  David 
a  Saviour,  which  is  Christ  the  .  Lord.  And  this  is 
the  sign  unto  you  ;  Ye  shall  find  a  babe  wrapped  in 
swaddling  clothes,  and  lying  in  a  manger.  And  sud- 
denly there  was  with  the  angel  a  multitude  of  the 
heavenly  host  praising  God  and  saying,  Glory  to  God 
in  the  highest,  and  on  earth  peace  among  men  in 
whom  he  is  well  pleased.  And  it  came  to  pass, 
when  the  angels  went  away  from  them  into  heaven, 
the  shepherds  said  one  to  another,  Let  us  now  go  even 
unto  Bethlehem,  and  see  this  thing  that  is  come  to 
pass,  which  the  Lord  hath  made  known  unto  us. 
And  they  came  with  haste,  and  found  both  Mary  and 
Joseph,  and  the  babe  lying  in  the  manger."^  Jesus 
was  probably  born  in  a  cave,  for  such  were  the  stables 
for  cattle  in  such  humble  communities.  No  lowlier 
place  could  be  imagined.  He  entered  the  lowest  con- 
dition of  man,  for  even  savages  have  better  accom- 
modations. 

There  could  be  no  higher  honor  awarded  woman 
than  to  be  the  medium  of  the  earthly  advent  of  the 
Son  of  God.  By  woman  came  sin,  but  by  woman 
came   Christ.      In  this  was  more  than  compensated 

*Luke  ii.  9-17. 


138  CHRIST   IN   HIS   EARTHLY   LIFE. 

her  share  in  the  fall.  Women  were  the  constant 
friends  of  Jesus.  No  woman's  hand  was  ever  lifted 
to  smite  him  ;  no  woman's  voice  was  ever  raised 
against  him.  In  his  hour  of  trial  a  woman  only  of 
all  earth's  multitude  spoke  in  his  defense,  and  on  his 
way  to  the  cross  only  woman's  words  were  spoken  in 
sympathy.  The  woman  God  selected  of  all  the  thou- 
sands of  Israel  was  a  chosen  vessel  for  the  high 
honor.  We  have  no  record  of  her  life,  but  there  are 
intimations  which  give  us  some  glimpses  into  the  his- 
tory and  character  of  the  woman  so  signally  honored. 

In  her  song  she  speaks  of  her  * '  low  estate. "  Hers 
was  a  life  of  poverty  and  toil.  The  position  of  Joseph 
tells  us  that.  She  lived  in  a  humble  home,  with  little 
to  make  life  vain  or  idle.  She  speaks  of  *  *  the  proud  " 
in  her  song:  ''He  hath  scattered  the  proud  in  the 
imagination  of  their  heart."  Here  is  reference  to 
some  personal  enmity  against  her  or  the  contempt 
of  some  such  people,  as  well  as  spiritual  meaning ; 
whether  for  her  lowly  position  or  for  her  piety  we  do 
not  know,  probably  the  latter.  She  was,  as  all  are 
who  share  Christ's  cross  or  crown,  schooled  in  the 
ways  of  adversity.  It  is  related  of  her  afterward  in 
connection  with  the  strange  things  done  and  said  at 
the  birth  of  her  Son,  that  she  •  *  kept  all  these  sayings, 
pondering  them  in  her  heart. "  ^  Here  is  a  glimpse 
of  a  reserved,  meditative  disposition.  She  is  seen 
directing  the  servants  at  the  marriage  of  Cana,  and 
seems  to  be  in  charge  there  of  the  preparations  for 
the  feast.  She  has  the  confidence  of  others  and  the 
ability  to  direct,  in  short,  a  womanly  strength  of  char- 
acter. She  was  probably  far  from  the  appearance  of 
the  madonnas  of  art,  as  was  her  divine  Son  from  the 
same  artistic  ideals. 

Her  piety  is  seen  in  connection  with  the  great 
event  of  her  life.  She  accepts  the  announcement  in 
perfect  faith  and  in  glad  submission.  It  was  to  bring 
upon  her  suspicion  and  obloquy.     It  proved  so.     Even 

*Luke  ii.  19. 


CHRIST   IN   HIS   EARTHLY   LIFE.  1 39 

Joseph  did  not  believe  her,  and  was  preparing  to  put 
her  away.  If  the  one  she  loved  doubted  her,  what 
must  have  been  the  feelings  and  conduct  of  the 
cynical,  sneering  world  about  her  ?  A  shameful  stigma 
was  attached  to  her  name.  It  was  an  awful  burden 
which  Mary  so  joyfully  accepted.  On  her  first  of  all 
fell  the  shadow  of  the  cross.  Alone  she  bore  the 
burden  and  reproach,  knowing  herself  that  she  was 
true,  and  that  God  knew  so  also.  The  most  pain- 
ful of  all  was  to  be  suspected  by  the  one  she  loved. 
A  worse  fate,  all  in  all,  could  scarcely  befall  woman. 
The  stigma  doubtless  followed  both  her  and  Jesus, 
who  thus  began  life  among  the  most  despised. 

The  manliness  of  Joseph,  as  well  as  his  piety,  is 
seen  in  his  prompt  acknowledgment  of  Mary  as  his 
wife  at  the  divine  command.  He  thereby  took  her 
reproach  and  bore  it  with  her,  silently  accepting 
the  odium  as  his  own.  Together  this  simple,  loving 
couple  stepped  into  the  shadows  which  were  to  cover 
their  lives.  No  greater  task  or  trust  was  ever  com- 
mitted to  man  than  to  be  the  custodian  of  the  Son 
of  God  in  his  helpless  infancy.  Joseph  was  the  true 
"Christopher"  or  Christ-bearer.  He  accepted  the 
burden  as  cheerfully  as  Mary.  It  was  a  burden.  It 
sent  him  from  home  to  a  strange  land  for  two  years, 
and  made  him  the  possible  object  of  suspicion  to 
watchful  civil  and  ecclesiastical  powers.  Joseph  sings 
no  "Magnificat."  He  seems  to  have  been  a  simple, 
silent,  faithful  man.  He  toils  at  the  bench  and  fills 
his  allotted  place,  and  passes  out  of  the  narrative 
without  record,  probably  dying,  as  tradition  tells, 
early  in  Jesus'  life. 

The  rite  of  circumcision  placed  the  receiver  under 
obligation,  as  the  apostle  tells  us,  to  keep  the  whole 
law.  Christ  entered  on  that  obligation.  It  was  the 
first  act  of  the  life  of  "righteousness"  he  was  to  live. 
In  that  one  act  he  was  committed  to  the  keeping  of 
the  whole  law  in   all   its  spiritual   as  well   as  all  its 


140  CHRIST   IN    HIS   EARTHLY   LIFE. 

literal  ceremonies.  The  name  "Jesus,"  given  by 
God's  command,  was  a  common  one.  It  has  become 
an  uncommon  one  to  us  by  his  adoption  of  it  ;  but  at 
that  day  there  were  many  of  the  name  of  Jesus.  It 
was,  as  has  been  mentioned,  the  name  of  Israel's 
victorious  leader  who  brought  them  into  the  promised 
land.  For  this  and  its  meaning,  "Saviour,"  it  was 
chosen. 

The  unrecorded  thirty  years  of  the  life  of  Jesus 
were  not  particularly  different  from  the  life  of  others 
at  that  time.  The  record  of  his  childhood  gives  all 
we  need  to  know:  "The  child  grew  and  waxed 
strong,  filled  with  wisdom  :  and  the  grace  of  God  was 
upon  him."^  Here  is  natural  growth  of  every  kind. 
He  came  to  recognize  his  mother  and  other  members 
of  the  household.  He  learned  to  crawl  and  to  walk, 
holding  his  mother's  hand.  He  took  his  first  step 
alone.  He  learned  to  speak  a  few  small  words  and 
names.  He  played  with  other  children,  and  learned 
to  run  errands,  and  helped  about  the  humble  home. 
He  became  an  apprentice  to  Joseph's  trade,  and  learned 
the  use  of  tools,  and  how  to  make  yokes  and  pails 
and  plows.  He  was  taught  to  say  prayers  and  verses 
of  Scripture,  and  was  taken  to  the  synagogue,  and  at 
twelve  to  the  temple.      He  learned  to  read  and  write. 

If,  as  we  believe,  Joseph  died  early  in  the  life  of 
Jesus,  he  was  left  with  the  burden  of  the  support  of 
the  family  upon  him  as  the  eldest  son.  He  toiled 
early  and  late  ;  he  bought  materials  and  sold  the 
articles  of  his  handiwork.  He  was  "in  favor  with 
God  and  man. "  He  was  a  good,  obliging  neighbor,  a 
kind  brother,  an  honest  tradesman,  a  dutiful  son.  As 
the  oldest  son  and  the  support  of  the  family,  he  would 
or  should  have  had  some  authority.  No  doubt  this 
would  be  disputed,  and  there  would  arise  occasions 
for  the  display  of  all  forbearance  and  wisdom.  He 
lived  these  years  in  Nazareth.  It  was  a  poor  place, 
and  the  family  were  poor,  and  it  was  a  daily  struggle 

1  Luke  ii.  40. 


CHRIST   IN    HIS   EARTHLY    LIFE.  I41 

for  food  and  clothing.  Jesus  was  always  poor.  Doubt- 
less he  often  went  hungry  that  others  might  have 
enough,  and  helped  those  still  poorer  than  himself. 

Spiritually  his  teacher  was  the  Holy  Spirit.  The 
text-books  were  Nature,  Man,  and  Scripture.  He 
was  a  close  observer  of  nature.  What  he  afterward 
spoke  of  lilies  and  sparrows  and  growing  crops,  was 
doubtless  learned  in  these  early  years.  So  also  of  the 
panorama  of  human  life  passing  before  him.  The 
parables  were  doubtless  all  actual  events  of  which  he 
knew.  He  observed  men  sowing  and  shepherds  going 
after  lost  sheep  and  a  woman  looking  for  a  lost  coin 
and  the  joy  she  felt  at  its  recovery.  He  heard  of  a 
younger  son  who  went  into  a  far  country  and  came 
back  the  poorer  for  his  trip.  He  watched  wedding 
feasts.  He  learned  of  debtors  and  creditors  and  their 
doings.  But  his  great  text-book  was  the  Scriptures, 
especially  the  Pentateuch  and  the  Psalms.  His  mind 
penetrated  its  meaning  with  lightning-like  rapidity  and 
accuracy  ;  yet  it  was  learning  by  the  process  of  read- 
ing and  thinking  over  its  meaning  and  comparing 
scripture  with  scripture.  It  was  doubtless  his  early 
proficiency  which  made  him  the  reader  in  the  syna- 
gogue. 

His  inner  life  was  lived  alone.  His  brothers  did 
not  appreciate  his  spiritual  desires.  He  soon  got  be- 
yond his  mother  in  thoughts.  Nazareth  was  the  most 
uncongenial  place  in  the  land  for  him.  It  was  a  rude, 
coarse,  and  godless  place.  He  was  as  much  alone  as 
his  forerunner  in  the  deserts.  There  is  no  natural  or 
divine  requirement  to  think  that  the  human  nature  of 
Jesus  was  any  departure  from  the  laws  of  heredity. 
He  was  like  his  mother  in  his  human  disposition  as 
far  as  we  can  read  hers  and  know  his.  He  was  seri- 
ous and  meditative,  yet  capable  of  great  outbursts  of 
expression.  We  judge  from  Scripture  that  his  voice 
was  low  and  his  manners  quiet.  He  was  not  strong 
physically,  but  could  on  an  emergency  put  forth  great 


142  CHRIST    IN    HIS    EARTHLY    LIFE. 

and  long-continued  efforts,  leaving  him  utterly  ex- 
hausted. He  was  never  jovial  but  extraordinarily 
sympathetic.  He  could  be  ironical  and  even  severe. 
He  could  and  did  show  anger,  and  could  terrify  by  his 
looks.  Strong  men  felt  they  were  in  the  presence  of 
a  master  before  that  plain  Galilean.  The  personal  ap- 
pearance of  Jesus  is  not  made  a  matter  of  particular 
mention  in  Scripture.  There  are  few  personal  allu- 
sions of  any  kind.  Evidently  the  person  of  the  earthly 
Jesus  is  not  to  be  the  subject  of  contemplation  or  of 
picture.  We  have  this,  however,  about  him:  "He 
hath  no  form  or  comeliness,  and  when  we  see  him, 
there  is  no  beauty  that  we  should  desire  him."  **His 
visage  was  so  marred  more  than  any  man,  and  his 
form  more  than  the  sons  of  men. "  ^  The  conventional 
pictures  are  probably  very  far  from  his  actual  appear- 
ance. They  are  all  Grecian  in  face,  and  Jesus  was 
a  Jew. 

We  must  not  suppose  the  spiritual  life  of  Jesus  at 
this  time  was  one  of  unruffled  peace.  It  was  a  life 
of  struggle  every  way.  It  was  the  same  as  the  life  of 
a  believer.  "  Since  the  children  are  sharers  in  flesh 
and  blood,  he  also  in  like  manner  partook  of  the 
same.  ...  It  behooved  him  in  all  things  to  be 
made  like  unto  his  brethren.  .  .  .  He  himself  hath 
suffered  being  tempted."^  He  had  a  daily  battle 
against  the  common  temptations  of  man.  If  we  can 
judge  from  ancestry,  he  had  in  his  physical  nature 
that  which  made  temptation  a  terrible  thing  to  him. 
We  must  not  in  our  conception  of  the  divinity  of 
Jesus,  remove  him  beyond  the  power  of  temptation. 
He  had  a  fair,  full  trial  of  human  life.  He  was 
tempted  or  tried  in  all  points  as  we  are,  and  each  of 
us  knows  what  that  is.  It  is  temptation  from  within 
as  well  as  from  without,  and  from  the  beginning  to 
the  close  of  life. 

Jesus  had  to  pray  and  resist  and  struggle  and 
turn  away  from  temptation.     It  was  not  temptation 

*  Isa.  lii.  14;  liii.  2.  2  jjeb.  ii.  14,  17,  18. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1^3 

hurling  its  shafts  against  a  stone  wall  but  against  flesh 
and  blood.  He  was  "the  Word  made  flesh."  He 
was  *'in  the  likeness  of  sinful  flesh."  His  was  a 
body  derived  from  a  weak,  sinful  woman.  "  He  took 
upon  him  man's  nature  with  the  essential  properties 
and  common  infirmities.  "^  His  sinlessness  was  not 
the  result  of  unimpressibility,  but  of  constant  and 
perfect  victory  over  sin.  Temptation  may  be  met 
in  several  ways.  It  may  be  felt  and  yielded  to.  It 
may  be  met,  considered,  struggled  against,  and  finally 
yielded  to  ;  it  may  be  felt,  considered,  struggled 
against,  and  rejected  ;  or  it  may  be  felt  and  instantly 
rejected  and  struggled  against.  This  latter  was  we 
think  the  way  with  Jesus.  He  felt  it  all  in  all  its 
forms,  and  resisted  and  came  through  stainless,  the 
first  in  human  form  who  so  did.  Those  thirty  silent 
years  of  his  life  were  years  of  struggle. 

The  life  of  Jesus  was  a  development  from  the 
manger  to  the  ascension.  In  this  also  he  traveled 
our  path.  *'For  it  became  him,  for  whom  are  all 
things,  and  through  whom  are  all  things,  in  bringing 
many  sons  unto  glory,  to  make  the  author  of  their  sal- 
vation perfect  through  sufferings.  For  both  he  that 
sanctifieth  and  they  that  are  sanctified  are  all  of  one  : 
for  which  cause  he  is  not  ashamed  to  call  them  breth- 
ren. "  ^  There  is  more  in  the  believer's  life  than  resist- 
ing temptation.  That  is  negative  ;  there  is  a  positive 
side  also.  He  was  developed  and  * '  made  perfect. "  All 
which  implies  increase  of  gifts  and  graces  and  devel- 
opment of  all  spiritual  parts.  The  waiting  until  thirty 
years  of  age  before  beginning  his  mission,  means  more 
than  simply  waiting  until  he  was  at  the  priestly  age. 
It  meant  waiting  until  maturity.  He  was  gathering 
the  strength  which  was  to  be  poured  out  in  the  few 
short  years  of  his  ministry.  They  were  to  be  years 
of  expenditure  of  all  the  forces  he  had,  as  we  shall 
see.  He  needed  all  the  strength  he  could  accumu- 
late. 

*  Westminster  Confession,  chap.  vii.  sec.  2.  ^Heb.  ii.  10. 


144  CHRIST   IN    HIS    EARTHLY    LIFE. 

We  do  not  know  when  Jesus  came  to  the  conscious- 
ness of  his  divinity  and  mission.  He  * '  grew  in  wis- 
dom, "  and  so  probably  came  gradually  to  the  knowledge 
of  who  and  what  he  was.  At  the  age  of  twelve  he 
had  a  knowledge  of  God  as  his  Father,  but  it  is  not 
certain  that  this  was  the  knowledge  of  his  divinity. 
Whether  his  mother  ever  told  him  of  his  divine  origin 
is  very  doubtful.  It  would  not  be  according  to  the 
ways  of  God  that  the  knowledge  of  his  Sonship  should 
rest  in  ever  so  slight  a  measure  on  the  word  of  any 
save  himself.  Jesus  followed  our  experiences.  We 
are  not  without  light  as  to  how  he  came  to  know  his 
Sonship.  Certainly  there  was  a  time  when  he  did 
not  know,  and  the  time  came  when  he  did  come  to 
know.  We  come  to  faith  in  God  and  his  mercy  by  the 
Word.  On  this  we  rest  in  simple  faith.  There  fol- 
lows the  witness  of  the  Spirit,  witnessing  with  our 
spirits  that  we  are  the  sons  of  God ;  there  follows 
this  the  experiences  of  the  believer,  such  as  love  for 
the  brethren,  which  also  tell  him  he  is  a  child  of 
God.  It  is  according  to  the  analogy  to  believe  Jesus 
came  to  see  himself  a  son  of  God  before  he  came  to 
know  himself  as  the  Son  of  God.  We  may  believe 
the  time  came  to  Jesus  in  childhood  when  he  knew 
of  God,  and  when  he  desired  to  be  a  child  of  God, 
and,  led  by  this  desire,  to  yield  himself  up  to  God 
to  be  his,  and  perhaps  later  a  desire  to  serve  God  in 
some  special  way  and  to  present  his  body  a  living 
sacrifice,  holy,  acceptable  unto  God.  All  the  spir- 
itual experiences  the  Christian  has  gone  through,  we 
may  be  sure  Jesus  also  experienced.  By  the  Scrip- 
ture he  came  to  know  of  a  coming  Messiah  and  the 
time  and  place  and  events  of  his  coming.  By  the 
Holy  Spirit's  still  small  voice  he  was  told  he  him- 
self was  the  Messiah,  and  by  the  subsequent  ex- 
periences he  was  further  certified  of  his  Messiahship. 
Doubtless  one  of  the  marks  he  saw  in  himself  was 
the  Messiah  feeling  for  Israel.     They  were  as  sheep 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 45 

without  a  shepherd.  His  whole  heart  went  out  to 
them  to  save   them. 

After  Jesus'  commencement  of  his  office,  there 
was  a  difference,  if  not  before,  in  the  manner  of 
receiving  or  knowing  the  truth.  It  was  certainly 
different  from  that  of  any  prophet.  John  the  Baptist 
makes  this  clear:  "What  he  hath  seen  and  heard, 
of  that  he  beareth  witness."^  How  he  saw  and 
heard,  Jesus  tells  in  these  words  :  *  *  The  Son  can  do 
nothing  of  himself,  but  what  he  seeth  the  Father 
doing :  for  what  things  soever  he  doeth,  these  the  Son 
also  doeth  in  like  manner."^  He  refers  again  to  his 
learning  in  these  words  :  * '  I  do  nothing  of  myself, 
but  as  the  Father  taught  me,  I  speak  these  things. 
...  I  speak  the  things  which  I  have  seen  with  my 
Father."^  He  here  refers  undoubtedly  to  his  pre- 
existence,  but  his  knowledge  was  continuous  also : 
*' The  words  that  I  say  unto  you  I  speak  not  from 
myself ;  but  the  Father  abiding  in  me  doeth  his 
works.  Believe  me  that  I  am  in  the  Father  and  the 
Father  in  me."* 

Jesus  was  in  constant  communication  with  his 
Father.  The  unseen  world  was  constantly  open  to 
his  vision.  "Ye  shall  see  the  heaven  opened  and  the 
angels  of  God  ascending  and  descending  upon  the 
Son  of  man,"®  refers  not  to  an  occasional  or  future 
experience  of  Jesus,  but  to  a  necessary  condition  to 
be  given  the  disciples  by  which  they  would  be  able  to 
see  as  Elisha's  servant  saw  the  angels  who  were  there 
before. 

In  this  secret  assurance  he  goes  to  the  baptism  of 
John  at  Jordan.  He  gazes  on  the  scene.  He  well 
knows  what  it  means  to  the  people  and  to  himself. 
He  quietly  waits  until  all  have  been  baptized,  and 
steps  forward  to  offer  himself  for  the  rite.  John 
recognizes  him   and  expostulates.     This  draws  from 

ijohniii.  32.  ^john.  v.  19.  3  John  viii.  28,  38. 

*John  xiv.  10,  II,        ^  John  i.  51. 

10 


146  CHRIST    IN    HIS    EARTHLY    LIFE. 

Jesus  that  which  gives  us  the  meaning  of  his  baptism 
—  ''Thus  it  becometh  us  to  fulfil  all  righteousness." 
It  was  confession  of  sin  and  an  act  of  repentance  as 
to  the  law.  All  John  did  was  to  make  reformed  Jews 
of  his  converts.  He  brought  them  back  again  to 
the  law.  So  Jesus,  in  submitting  to  baptism,  took 
his  place  as  a  sinner  who  needed  repenting.  He 
identified  himself  with  that  guilty,  conscience-stricken 
throng.  It  was  his  first  act  of  personal  substitution. 
It  meant  more  to  Jesus.  The  Jordan  was  the  boun- 
dary over  which  Israel  crossed  into  the  promised  land. 
Crossing  the  Jordan  fully  committed  them  to  all  the 
risks  and  all  the  gains  of  the  future.  And  entering 
the  land,  as  they  did  and  were  commanded,  they 
passed  between  Mounts  Ebal  and  Gerizim  and  be- 
tween the  blessings  and  the  cursings.  All  this  Jesus 
knew.  It  was  therefore  to  him  a  full  committal,  first 
to  his  own  personal  obligation  to  keep  the  law  ;  and 
by  identifying  himself  with  Israel  in  baptism  he 
thereby  made  himself  liable  for  all  the  consequences 
of  violated  law  on  their  part.  It  was  a  formal  act  by 
which  Jesus  accepted  the  whole  mission  before  him, 
and  fully  committed  himself  to  it. 

Three  divine  manifestations  follow  the  baptism, — 
the  Open  Heaven,  the  Descending  Spirit,  the  Voice 
of  God  saying,  "Thou  art  my  beloved  Son.  In  thee 
I  am  well  pleased."  ^  These  three  had  each  a  special 
meaning  to  Jesus.  The  Open  Heaven  was  the  attes- 
tation of  God  to  his  sinlessness.  Never  since  the 
withdrawal  of  tlie  divine,  visible  presence  had  heaven 
and  earth  been  united,  for  heaven  must  be  shut  to  a 
guilty  world,  but  here  was  one  over  whom  heaven 
could  open.  The  Voice  of  God  was  the  open  ac- 
knowledgment of  his  Sonship.  The  third  was  the 
Descent  of  the  Holy  Ghost.  It  was  the  anointing. 
It  was  this  which  gave  him  his  name  —  the  Christ. 
Anointing  was  performed  on  the  sick  to  give  health 

^  Luke  iii.  22. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 47 

and  strength,  and  upon  guests  as  a  mark  of  honor,  and 
upon  persons  set  apart  for  special  service  or  office,  as 
prophets,  priests,  and  kings.  In  all  these  meanings, 
it  may  be  considered.  It  was  God's  strength  given 
Jesus.  It  was  earth's  guest  so  honored.  It  was,  chief 
of  all,  the  setting  apart  of  Jesus  to  his  Hfe  work. 

The  anointing  of  Jesus  was  also  that  of  power  for 
service.  It  was  in  the  power  of  the  Spirit  he  hence- 
forth did  and  spake,  suffered,  died,  and  rose  again. 
He  had  laid  aside  his  primeval  glory  and  power  as  we 
have  seen.  This  was  not  his  assumption  of  these 
again,  for  that  did  not  occur  until  he  ascended. 
This  is  the  filling  of  the  Holy  Spirit.  Now  he  re- 
ceives that  energy  and  power  by  which  he  wrought 
all  his  miracles  and  all  he  did  up  to  his  taking  his 
place  at  God's  right  hand.  It  is  expressly  stated  that 
by  the  Spirit  he  was  led  up  into  the  wilderness  to  be 
tempted  of  the  devil ;  by  the  Spirit  he  preached  ;  by 
the  Spirit  he  cast  out  devils,  and  wrought  all  his 
miracles  ;  by  the  Spirit  he  knew  all  things.  It  was 
by  the  Spirit  he  knew  the  hearts  of  men  and  the 
future.  AH  was  given  him  by  the  anointing  of  the 
Holy  Spirit. 

There  is  a  difference  between  the  Holy  Spirit  in 
Christ  and  the  believer.  In  the  believer  the  Holy 
Spirit  divides  gifts  to  each  severally  as  he  wills.  ^  In 
Christ  abode  the  entire  personality  of  the  Holy  Spirit. 
* '  In  him  dwelleth  all  the  fulness  of  the  Godhead 
bodily."^  We  receive  of  Christ's  fulness,  —  ''Of  his 
fulness  we  all  received,  and  grace  for  grace.  "^  The 
Church  as  one  body  has  now  the  Holy  Spirit  in  all 
his  fulness,  but  no  one  person  has  such  a  measure. 
The  believer  may  be  filled  with  the  Spirit,  but  it  is 
according  to  his  measure.  "Unto  each  one  of  us  was 
the  grace  given  according  to  the  measure  of  the  gift  of 
Christ. "  *    While  of  Christ  it  is  said  :     ' '  He  whom  God 

1 1  Cor.  xii.  II.  2 Col.  ii.  g. 

3 John  i.  16,  *Eph.  iv.  7, 


148  CHRIST    IN    HIS    EARTHLY    LIFE. 

hath  sent  speaketh  the  words  of  God ;  for  he  giveth 
not  the  Spirit  by  measure."^  It  was  in  the  similarity 
of  the  power  and  not  in  the  measure  of  it  that  Jesus 
was  made  hke  unto  his  brethren.  Hence  we  see  all 
the  Old  Testament  prophets  did,  Jesus  afterward  did. 
On  the  other  hand  every  miracle  of  Jesus  can  be 
paralleled  by  one  from  the  records  of  the  prophets 
and  apostles.  So  the  apostles  knew  what  was  in  the 
hearts  of  men.  Peter  read  Ananias  and  Simon  the 
sorcerer,  and  Paul  again  and  again  did  likewise.  So 
also  they  spake.  Indeed  Jesus  said,  ' '  Greater  works 
than  these  shall  he  do."^  There  is  great  strength  to 
the  believer  in  thinking  he  has  the  same  power  as  his 
Lord.  All  that  Jesus  was  and  did  and  endured  the 
believer  may  also  enjoy  according  to  the  measure  of 
the  gift  of  grace  given  him. 

The  anointing  was  also  Jesus'  preparation  for 
temptation.  There  were  several  purposes  in  his  be- 
ing ''led  up  of  the  Spirit  to  be  tempted  of  the  devil." 
As  a  man  he  needed  that  which  comes  from  the 
struggle.  As  a  Saviour  he  was  to  be  tested  for  his 
work,  and  as  the  head  of  the  church  he  was  to  be 
tempted  in  all  points  as  his  brethren  are.  As  the 
Redeemer  he  had  to  meet  the  great  enemy  of  souls. 
Satan  is  the  prince  of  this  world.  He  was  not  the 
being  to  sit  still  and  see  his  kingdom  invaded  and  his 
supremacy  imperiled.  This  was  to  Satan  the  crisis  of 
his  existence.  There  was  in  his  mind  that  unbelief 
which  he  holds  to  all  the  people  of  God.  He  believed 
in  God  and  trembled,  but  he  neither  believed  in 
Christ  nor  trembled  at  his  presence.  He  certainly 
acted  as  if  there  was  a  possibility  of  success  in  the 
attempt.  He  saw  one  in  human  form  and  nature 
under  actual  human  conditions.  He  had  never  failed 
to  overcome  such.  In  this  spirit  and  confidence 
Satan  approaches  the  object  of  his  hatred.  He 
probably  appeared   at  first  in   the   person  of    a  holy 

*John  iii,  34.  '-^  John  xiv.  12. 


CHRIST   IN    HIS   EARTHLY   LIFE.  1 49 

pilgrim  or  recluse,  of  which  the  wilderness  had  many 
living  in  solitude  for  the  gain  of  purity  or  piety  or  as 
a  relief  from  the  vain  world  about  them.  In  the 
subsequent  temptation,  however,  Satan  disclosed  his 
personality,  seeing  it  useless  to  try  to  deceive  Jesus. 
The  time  was  opportune  for  the  temptation.  Jesus 
was  in  the  wilderness.  He  was  weakened  by  the  fast 
of  the  forty  days.  He  was  exposed  to  the  peculiar 
dangers  of  solitude. 

The  temptation  of  Jesus  was  a  repetition  of  that 
of  Adam.  It  appealed  to  the  threefold  nature  of 
man, —  **the  lust  of  the  flesh,  the  lust  of  the  eyes, 
and  the  vain  glory  of  life.  "^  It  was  an  epitome  of 
all  temptation  from  that  day  to  this.  The  second 
Adam  entered  the  struggle  where  the  first  Adam 
failed.  The  first  Adam  and  the  second  Adam  were 
representatives  of  mankind  appointed  of  God.  These 
respective  trials  were  therefore  world-wide  in  their 
scope.  Satan  begins  with  the  lowest  nature  —  the 
flesh.  He  always  does  with  man.  If  he  can  tempt 
by  the  flesh,  he  need  not  try  any  higher  form.  Christ 
is  hungry,  and  he  tempts  him  by  offer  of  food. 

A  distinction  must  be  discerned  between  the  sin 
to  which  Jesus  was  tempted  and  the  appeal  by  which 
he  was  attacked  :  **  If  thou  art  the  Son  of  God,  com- 
mand this  stone  that  it  become  bread.  "  ^  It  implied 
a  doubt  of  his  Sonship,  and  this  implied  doubt  of  God 
who  had  a  little  before  said,  '  *  Thou  art  my  beloved 
Son;  in  thee  I  am  well  pleased."  It  was  the  same 
attack  as  that  of  Eden — a  doubt  of  God.  This  was 
directed  also  against  his  claims  as  Creator.  It  also 
questioned  his  claim  as  the  Jehovah  who  fed  Israel  in 
the  wilderness  with  manna.  The  test  covered  the 
whole  past  of  the  life  of  Christ  as  born  of  God,  as 
Creator,  as  Jehovah.  The  act  proposed  was  right 
enough  in  itself.  He  was  hungry.  He  must  eat  or 
starve.      *  *  Why  not  take  care  of  yourself  ;  you  have 

^  I  John  ii.  16.  ^  Luke  iv,  3. 


150  CHRIST   IN    HIS   EARTHLY   LIFE. 

the  power  and  the  right.  Here,  take  this  stone, 
command  it  to  be  made  bread."  It  is  significant  that 
in  all  his  after  miracles  Jesus  never  did  turn  stones 
into  bread.  The  temptation  by  want  is  the  most 
common  to-day.  Men  struggle  most  fiercely  for  the 
means  of  living,  and  for  this  most  wrong-doing  is 
committed.  It  represents  all  demands  of  the  flesh. 
The  second  temptation  was  an  offer  of  universal 
dominion.  Rome  ruled  the  world,  and  Satan  ruled 
Rome.  To  make  this  one  or  that  one  emperor  was 
to  him  a  small  thing.  He  could  have  made  Jesus  so 
as  well  as  any  other.  So  this  was  his  offer :  *  *  Bow 
down  and  worship  me,  and  all  shall  be  thine.  It  will 
give  you  the  opportunity  you  want.  You  can  be  thus 
a  world  ruler  and  reformer."  It  is  so  still.  ''Get 
wealth,  power,  and  so  you  can  do  good."  The  third 
temptation  was  more  subtle  still.  Seeing  the  spir- 
itual nature  of  Jesus,  he  proposes  a  spiritual  tempta- 
tion, the  performance  of  a  mighty  deed  of  faith  in 
God.  Probably  there  was  a  purpose  to  further  his 
Messiahship.  The  Jews  expected  a  Messiah  who 
would  give  them  a  sign.  ''What  better  sign  than 
this  >  Descend  from  the  pinnacle  of  the  temple  ;  you 
need  fear  no  evil,  for  he  will  give  his  angel  charge 
over  thee  ;  and  as  you  alight  in  the  midst  of  the  won- 
dering throng,  and  they  see  your  power,  they  will 
accept  you  at  once  as  the  Messiah."  The  attitude 
of  Jesus  in  these  three  temptations  was  that  of  pas- 
sive resistance.  He  simply  declines  the  conflict  as 
he  declines  the  offers.  It  will  not  be  thus  Satan  is 
to  be  defeated.  He  refuses  to  discuss  with  him  the 
question  of  his  relationship  to  God,  the  world,  or  the 
church,  which  the  three  temptations  respectively  ques- 
tion. With  a  few  words  of  Scripture  he  replies  to 
Satan,  and  he  "retires.  Satan  attacks  Jesus  hereafter 
through  others  rather  than  directly.  He  speaks 
through  Peter ;  he  raises  storms  ;  he  afflicts  poor 
creatures,  and  excites  opposition  among  the  people  ; 


CHRIST   IN   HIS   EARTHLY   LIFE.  I5I 

and  finally  inspires  Judas  and  the  Jews  to  destroy 
him.      But  he  meets  him  again  after  a  season. 

Jesus  returns  and  enters  his  work.  He  has  been 
tested  in  all  the  ways  of  trial  and  found  true.  Yet  there 
is  no  restless  looking  for  work.  Jesus  always  waited  his 
time.  So  now  we  see  him  with  the  power  of  the 
Spirit  upon  him,  and  a  nation  to  bring  back  to  God, 
and  he  is  at  a  wedding  feast  and  by  his  miracle  assist- 
ing to  promote  the  enjoyment  of  the  occasion.  He 
seems  to  have  returned  from  the  baptism  to  his  home, 
and  we  read  of  him  with  his  family.  But  soon  he 
leaves  Nazareth  and  goes  to  Capernaum,  where  he 
resides,  probably  with  one  of  his  disciples.  The 
family  soon  after  follow  him. 

But  there  are  hints  of  trouble  in  his  family  rela- 
tionship. His  brethren  do  not  believe  in  him.  They  all, 
mother  as  well,  think  him  beside  himself,  and  seek  to 
divert  him  from  his  work  or  at  least  restrain  him. 
He  openly  and  formally  renounces  all  family  ties  and 
declares,  ' '  Who  is  my  mother  ?  and  who  are  my 
brethren  ?  and  he  stretched  his  hand  toward  his  dis- 
ciples, and  said.  Behold  my  mother  and  my  breth- 
ren."^ This  seems  to  have  been  the  final  separation 
from  the  home  and  ties  of  his  youth.  The  breaking 
of  home  ties  was  no  light  effort  for  Jesus.  We  must 
not  extinguish  natural  affection  in  our  conception  of 
him.  He  was  complete  man  as  well  as  God.  He 
had  all  the  tender  feelings  of  a  son  and  brother  and 
friend  and  neighbor.  But  these  came  between  him 
and  his  work,  his  duty  to  God  and  man,  so  he  lays  on 
the  altar  the  dearest  affection  of  the  human  heart  and 
says  farewell  to  the  earthly  mother  whom  he  never 
after  recognizes  in  that  relationship.  For  this  he 
was  no  doubt  censured.  This  was  hard  to  bear,  but 
was  one  of  the  burdens  of  the  Christ,  and  is  so  still  to 
some  of  his  people. 

He  was,  as  to  his  after  life  from  this  on,  wholly 
dependent.     Jesus  was  poor.      He  was  literally  penni- 

1  Matt.  xii.  48,49. 


152  CHRIST    IN    HIS    EARTHLY    LIFE. 

less.  When  he  wanted  a  penny  for  an  illustration, 
he  was  obliged  to  borrow  one.  He  took  what  was 
given  him.  He  accepted  invitations  to  meals  or  lodg- 
ing. But  he  was  often  hungry,  and  is  seen  seeking 
for  a  few  over-looked  figs  on  a  tree  and  raw  grain 
from  the  fields  to  satisfy  his  hunger.  He  slept  often 
in  the  open  air.  It  was  a  poor  living  the  Creator  got 
on  his  own  earth. 

Jesus  was  wholly  natural  and  unassuniing.  He 
was  neither  in  manner  nor  voice  peculiar.  It  was 
foretold  of  him,  ' '  He  shall  not  strive,  nor  cry  aloud  ; 
neither  shall  any  one  hear  his  voice  in  the  streets."* 
It  was  neither  outward  looks  nor  sensational  conduct 
which  made  Jesus  famous.  He  did  not  seek  notoriety 
but  often  avoided  the  crowd.  He  did  not  run  after 
people,  but  waited  for  them  to  come  to  him.  But  he 
made  himself  accessible  ;  he  went  everywhere.  He 
was  footloose  to  go  anywhere.  He  mingled  with  the 
people  ;  and,  in  the  first  year,  was  not  especially  ob- 
served. He  was  to  those  who  saw  him  simply  the 
carpenter  of  Nazareth.  He  went  to  marriages  and 
feasts  and  through  the  market-places.  He  was  al- 
ways on  duty,  however.  He  was  Christ  as  much  at  a 
wedding  as  on  the  cross.  He  met  all  kinds  of  people. 
When  he  became  famous,  he  was  invited  to  the  ta- 
bles of  the  rich,  and  he  went.  He  was  the  most 
approachable  man  who  ever  walked  the  earth.  Wo- 
men and  the  poor  and  the  outcast  accosted  him  and 
feared  not  to  be  repulsed.  He  was  at  home  and  self- 
possessed  in  every  circle.  He  was  regarded  by  fisher- 
men as  one  of  themselves,  and  Pharisees  saw  that  he 
was  equal  to  all  their  questionings.  He  was  scarcely 
ever  alone  ;  indeed  the  hours  of  necessary  devotion 
were  hard  to  get.  People  were  attracted  to  him,  and 
this  aside  from  his  miracles.  He  had  no  stiff,  ecclesi- 
astical mannerisms  ;  he  had  no  assumed  dignity.  He 
was  not  afraid  people  would  take  advantage  of  him 

^Matt.  xii.  19. 


CHRIST   IN    HIS    EARTHLY    LIFE.  1 53 

or  impose  upon  him.  Jesus  was  *'the  Son  of  man" 
in  a  whole-hearted  devotion  to  every  human  being 
who  needed  or  wanted  his  help.  He  talked  with  an 
outcast  woman,  and  ate  with  publicans  and  sinners, 
and  shocked  the  proper  and  churchly  people  by  his 
so  doing. 

That  feature  of  the  character  of  Jesus  which  most 
drew  people  then  and  now  to  him  was  his  compas- 
sion. Again  and  again  is  it  said,  ' '  He  had  compas- 
sion on  them."  That  which  drew  out  his  compassion 
most  was  the  spiritually  deserted  condition  of  the 
common  people.  He  described  them  as  sheep  not 
having  a  shepherd.  It  was  a  very  religious  age. 
There  were  hosts  of  religious  teachers  of  all  kinds, 
and  the  most  splendid  services  imaginable,  costing 
vast  sums  ;  but  the  common  people  got  little  out  of 
it  all.  To  them  Jesus  went.  They  responded  by 
crowds.  "The  common  people  heard  him  gladly." 
It  is  written  :  ''The  people  wondered  at  the  gracious 
words  which  proceeded  out  of  his  mouth." 

But  the  attitude  of  Jesus  was  not  all  that  of  unvary- 
ing graciousness.  He  was  sometimes  severe  and  on 
some  occasions  angry.  With  hypocrisy  he  had  no  pa- 
tience. The  most  scathing  words  which  ever  came 
from  prophet's  lips  he  addressed  to  them :  "Ye  ser- 
pents, ye  offspring  of  vipers  !  How  shall  ye  escape 
the  judgment  of  hell .?  "  ^  He  was  especially  grieved 
at  the  blindness  of  the  people  to  their  Messiah  and 
the  unbelief  of  his  disciples.  Nothing  seemed  to 
give  him  such  pleasure  as  to  find  one  in  whom  was 
full  faith.  He  eulogizes  it  wherever  he  finds  it.  He 
never  hesitates  to  rebuke  any,  even  his  loved  disci- 
ples for  a  wrong  spirit,  and  calls  Peter  "Satan,"  as 
he  tries  to  dissuade  him  from  the  cross.  In  his 
cleansing  of  the  temple,  there  was  evidently  a  depart- 
ure from  his  usual  calm  bearing.  There  is  every  in- 
dication of  intense  energy  not  unmingled  with  anger. 

^Matt.  xxiii.  33. 


154  CHRIST   IN   HIS   EARTHLY   LIFE. 

He  drives  out  the  herds  of  cattle  and  sheep,  lashing 
them  with  the  whip  of  cords.  He  orders  in  stern 
tones  the  removal  of  the  cages  of  doves,  and  indig- 
nantly hurls  out  of  his  way  the  stands  of  the  money- 
changers. 

Jesus  had  in  coming  a  threefold  mission  —  to  Israel, 
the  church,  and  the  world.  The  mission  of  Jesus  was 
first  of  all  to  Israel.  He  came  as  their  Messiah.  In 
his  early  ministry  he  sought  Israel  exclusively.  '  *  I 
was  not  sent  but  unto  the  lost  sheep  of  the  house  of 
Israel"^  was  his  own  declaration  as  to  his  mission. 
Jesus  was  Israel's  prophet.  He  came  as  the  fulfil- 
ment of  the  priestly  types  of  Israel's  worship.  He 
was  emphatically  the  King  of  Israel,  born  of  the  royal 
line  and  in  the  royal  city.  The  words  and  work  of 
Jesus  must  be  looked  at  in  this  exclusive  light  first 
of  all,  if  we  would  understand  their  meaning.  It  was 
the  Jehovah  coming  to  be  recognized  and  received  by 
his  own.  To  this  end  the  whole  life  of  Jesus  was 
lived  on  a  prearranged  and  predicted  plan,  all  for  the 
purpose  of  identification. 

So,  too,  the  teachings  of  Jesus  were  all  evidence 
of  his  claims.  The  Old  Testament  was  his  great  text- 
book. He  emphasized  the  law  and  upheld  it.  He 
showed  his  authority  over  it  by  amending  it  when  he 
saw  necessary,  saying,  ' '  Ye  have  heard  that  it  hath 
been  said  by  them  of  old  time.  An  eye  for  an  eye  and 
a  tooth  for  a  tooth  :  but  I  say  unto  you,  Resist  not  him 
that  is  evil."  ^  This  is  no  disannulling  but  an  addition 
to  the  law.  He  claimed  to  be  Lord  of  the  Sabbath. 
He  by  all  this  treatment  of  the  law  showed  he  was 
the  Author  of  it.  All  his  miracles  were  also  adapted 
to  this  end.  They  were  repetitions  of  those  of  the 
Old  Testament.  The  power  over  the  sea  was  the 
same  as  that  of  Moses  ;  the  miracle  of  the  loaves  also 
was  as  the  work  of   Jehovah  in  the  wilderness.      In 

iMatt.  XV.  24.  2  Matt.  V.  38,  39. 


CHRIST   IN    HIS    EARTHLY    LIFE.  I  55 

the  healing  of  the  leper,  they  could  see  the  God 
of  Elisha.  Jesus  wondered  that  they  could  not  see 
in  him  their  Jehovah.  It  was  this  he  meant  when  he 
said,  ''The  works  that  I  do  they  testify  of  me."  It 
was  to  Jesus  as  Israel's  Jehovah  that  his  life  teachings 
and  words  testified. 

The  force  of  this  argument  for  the  divinity  of 
Jesus,  not  only  to  Israel  then,  but  to  all  in  every  age, 
will  be  seen  by  reviewing  the  Messianic  predictions. 
They  number  hundreds,  and  are  remarkable  for  par- 
ticularity and  novelty  of  detail.  They  refer  to  his 
coming  ;  the  design  of  his  mission  ;  his  divinity  ;  his 
nation,  tribe,  and  family  ;  the  year  he  was  to  come  ; 
the  place  of  his  birth  ;  the  messenger  who  was  to  pre- 
cede him  ;  his  virgin  mother  ;  the  worship  by  the  wise 
men ;  the  massacre  of  the  babes  at  Bethlehem ;  his 
Egyptian  sojourn  ;  his  grace,  and  the  gift  of  the  Holy 
Spirit  ;  that  he  should  preach  and  how  and  what  he 
should  preach ;  that  he  should  work  miracles  and 
cleanse  the  temple  ;  his  triumphal  entry  into  Jeru- 
salem ;  that  he  should  be  hated,  persecuted,  betrayed 
by  one  of  his  own,  and  sold  for  thirty  pieces  of  silver  ; 
his  disciples  to  forsake  him  ;  false  witnesses  to  testify 
against  him  ;  his  silence  under  all  this  ;  the  smiting 
and  plucking  out  of  the  hair  of  his  face;  the  scourging 
and  his  death  by  their  unusual  way  of  nailing  to  the 
cross  ;  the  piercing  of  his  hands  and  his  side;  the  offer 
of  gall  and  vinegar  ;  the  parting  of  his  raiment  and 
casting  lots  for  his  vesture  ;  the  mocking,  his  patience 
under  all  this  ;  praying  for  his  enemies  ;  that  not  a 
bone  should  be  broken  ;  that  malefactors  were  to  be 
associated  with  him  in  his  death  ;  that  he  was  to  die 
in  the  midst  of  his  life  and  be  buried  with  the  rich. 

Many  of  these  are  events  which  appear  to  be 
wholly  incompatible  with  each  other  and  with  the 
circumstances  of  the  time,  place,  character,  and  work 
of  the  Messiah  ;  and  are  such  as  would  never  occur  to 
any  one    attempting   to    foist    a   series  of  predictions 


156  CHRIST   IN   HIS   EARTHLY   LIFE. 

upon  the  World.  No  such  person  would  attempt  to 
make  the  Messiah  appear  in  two  such  apparently  in- 
congruous positions  as  his  state  of  humiliation  and 
dignity.  Indeed  this  was  the  point  the  Israelites 
could  not  understand.  They  therefore  supposed  there 
must  be  two  Messiahs,  one  of  humble  state  and  the 
other  coming  in  glory.  They  could  not  see  how  he 
could  be  of  royal  descent,  have  a  forerunner,  be  wor- 
shiped by  the  wise  men,  ride  in  triumph  into  Jeru- 
salem, be  buried  with  the  rich,  and,  at  the  same  time, 
be  poor,  persecuted,  scourged,  mocked,  and  crucified. 
By  the  law  of  probabilities  the  simultaneous  occur- 
rence of  these  many  and  diverse  details,  with  all 
their  possible  combinations,  would  not  be  one  in  a 
million  million.  This  would  be  the  chance  a  putter- 
forth  of  such  a  series  of  predictions  would  run  of 
having  his  prophecies  come  to  pass.  When  it  is  re- 
membered that  these  predictions  were  in  existence  hun- 
dreds of  years  before  Jesus  came,  as  is  evidenced  by 
the  Septuagint  version  of  the  Scriptures  ;  and  that 
Jesus'  life  corresponded  thereto  as  acknowledged  by 
all  ;  we  see  all  the  marks  of  a  divine  prediction  and 
fulfilment  which  testify  unanswerably  that  Jesus  was 
the  predicted  Messiah  of  Israel  and  God's  Son  for  the 
world. 

Yet  Jesus  did  not  openly  and  publicly  announce 
himself  as  the  Christ.  The  partly  concealing  and 
partly  revealing  is  seen  in  the  titles  applied  by  him- 
self. He  is  called  ''  Son  of  David  "  by  others,  but  he 
does  not  openly  and  formally  so  speak  of  himself. 
His  favorite  title  is  "The  Son  of  Man."  This  occurs 
frequently  in  the  Old  Testament  especially  in  Ezekiel  ; 
to  whom  it  is  applied  nearly  one  hundred  times.  It 
is  always  applied  with  disparagement.  It  is  applied 
to  Christ  but  once  in  the  old  Testament.  The  Jews  evi- 
dently did  not  understand  it  as  referring  to  the  Christ, 
and  so  ask  him,  ' '  Who  is  this  Son  of  Man  ?  "  It  was 
a  peculiar  way  of  presenting  himself.     We  ask  why  he 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 57 

did  not  openly  say,  "I  am  the  Christ;"  but  he  did 
not,  save  to  a  few  individuals,  and  at  his  trial  when 
asked  plainly,  *  *  Art  thou  the  Christ  ? "  when  he  re- 
plied affirmatively.  This  peculiar  way  of  presenting 
himself  was  for  the  purpose  of  securing  the  true- 
hearted  ones.  Those  who  were  looking  for  him  or 
seeking  truth  or  were  willing  to  receive  it  when  pre- 
sented, would  recognize  it  and  receive  him.  All  others 
would  not,  or  seeing  him  would  hate  him  the  more. 
It  is  the  divine  way  to-day  and  always.  The  evidence 
for  Christianity  is  enough  for  those  who  wish  to  know 
the  truth  and  are  willing  to  do  the  right.  Others  cannot 
be  convinced  or  will  not  act  accordingly  if  convinced. 
To  such  there  are  difficulties  in  the  Bible  and  Chris- 
tianity and,  above  all,  in  Christians,  enough  to  turn 
them  away. 

Israel  rejected  their  Jehovah,  and  by  that  act  lost 
the  place  as  the  favored  people  in  the  plan  of  God  as 
the  evangelizing  nation  of  the  earth,  until  they  turn 
again  to  Christ.  It  was  no  oversight  or  surprise  to 
God.  His  purposes  and  plans  are  always  capable  of 
adjustment  to  the  various  possible  outcomes  of  any 
event.  Indeed  we  have  seen  that  from  the  beginning 
all  was  foreseen  and  provided  for.  We  ask  with  pro- 
priety. What  would  have  been  the  outcome  if  Israel 
had  accepted  Jesus  as  their  Messiah  .^^  —  He  would 
have  undoubtedly  accepted  their  allegiance,  and  be- 
come their  spiritual  Leader.  He  would  have  re- 
formed their  ways  and  worship.  He  would  have  sent 
missions  to  the  scattered  ten  tribes  and  called  them 
also  to  the  truth.  All  this  would  have  brought  upon 
him  the  animosity  of  the  Roman  power,  who  would  in 
time  have  arrested  him.  He  would  have  been  betrayed 
by  some  of  his  own  and  crucified. .  Of  this  Israel  as  a 
nation  would  have  been  guiltless.  They  would  have 
escaped  the  long  ages  of  trouble.  The  end  of  the  age 
of  sin  would  have  come  sooner,  and  the  establishment 
of  the  kingdom  greatly  hastened.     The  rejection  of 


158  CHRIST    IN    HIS    EARTHLY    LIFE. 

the  Messiah  by  Israel  was  followed  by  their  overthrow 
as  a  nation,  the  destruction  of  their  city,  and  all  that 
made  up  the  old  economy.  We  must  recognize  the 
unity  and  continuity  of  the  divine  plan  in  the  ages. 
The  overthrow  of  that  age  leaves  a  remnant  as  each 
of  the  previous  ages  did.  Of  this  remnant  Jesus  gath- 
ered the  nucleus  before  his  ascension.  The  Israel- 
itish  age  yielded  a  chosen  company  with  which  once 
more  to  sow  the  earth. 

In  the  formation  of  the  Christian  church,  Jesus  uses 
the  order  of  the  Israelitish  church.  It  is  one  body 
as  to  all  true  believers  who  follow  in  the  faith  of 
Abraham,  the  great  founder  of  the  church.  The 
number  of  the  apostles  and  of  the  seventy  are  both 
those  of  the  tribes  and  eldership  of  Israel.  So  the 
sacraments  of  the  Israelitish  church  are  perpetuated 
in  the  sacraments  of  the  Christian  church.  Circum- 
cision and  the  passover  still  exist  in  baptism  and 
the  Lord's  supper.  We  have  in  the  Lord's  day  the 
Sabbath.  Our  churches  are  the  synagogues  little 
changed ;  our  church  officers  those  of  Israel  little 
modified.  We  read  and  believe  their  Scriptures. 
Their  hope  is  ours. 

To  the  institution  of  the  church  Jesus  gave  the 
last  year  of  his  life.  The  increasing  opposition  made 
intercourse  with  the  public  less  frequent.  He  was 
much  alone  with  his  disciples.  The  followers  of  Jesus 
appear  to  have  gathered  about  him  in  concentric  cir- 
cles. Inside  the  number  of  those  who  believed  in 
him  there  were  the  seventy.  The  twelve  were  a 
closer  circle.  Within  this  circle  were  the  three  who 
accompanied  him  on  three,  and  doubtless  many  other 
special  occasions.  There  was  one  out  of  these  who  was 
not  content  until  he  leaned  his  head  on  Jesus'  bosom. 
We  are  reminded  of  David's  similar  surroundings. 
Out  of  the  tribes  Judah  was  nearest ;  his  chosen 
band  still  nearer,  and  among  these  the  thirty  mighty 
ones,  and  out  of  these  the   "three  mightiest,"  one  of 


CHRIST   IN    HIS   EARTHLY   LIFE.  I  59 

whom  was  the  superior  of  all.  When  Jesus  left,  there 
were  not  probably  more  than  five  hundred,  a  band 
about  as  large  as  that  which  was  faithful  to  David. 
These  Jesus  left  as  the  beginning  of  the  great  struc- 
ture of  the  church. 

On  the  disciples  gathered  by  Jesus,  he  so  impressed 
himself  that  they  went  out  repetitions  of  himself.  He 
wrote  no  books,  but  what  he  said  was  recorded  with 
perfect  accuracy,  as  seen  by  the  gospels  of  four  widely 
different  persons.  His  words  and  acts  were  imprinted 
upon  their  memories  and  by  them  recorded  without 
bias  or  opinion.  There  is  in  the  Gospels  the  absence 
of  the  usual  laudatory  expressions  and  general  com- 
ment of  biographers.  The  Gospels  are  perfect  photo- 
graphs of  the  life  and  words  of  Jesus.  The  special 
love  of  Jesus  for  his  own  is  seen  in  his  intercourse 
with  his  disciples,  particularly  the  twelve.  To  these  he 
addressed  words  of  great  tenderness  such  as,  *  *  Your 
Father  careth  for  you;"  ''The  very  hairs  of  your 
head  are  all  numbered;"  *'Fear  not  little  flock;  it 
is  your  Father's  good  pleasure  to  give  you  the 
kingdom." 

The  teachings  of  Jesus  are  the  constitution  of  the 
church,  to  which  he  expects  all  his  people  to  conform. 
Again  and  again  he  urges  them  in  such  words  as  these, 
' '  Why  call  ye  me.  Lord,  Lord,  and  do  not  the  things 
which  I  say  ;"  ''If  ye  love  me,  keep  my  command- 
ments." His  blessings  are  conditioned  on  obedience, 
and  the  one  who  hears  and  does  not  is  like  a  man 
who  builds  on  the  sand.  His  last  command  to  the 
world  outside,  after  making  disciples  and  receiving 
them  into  the  church,  was,  * '  Teaching  them  to  observe 
all  things  whatsoever  I  commanded  you. "  The  life  and 
teachings  of  Jesus  furnish  the  picture  of  the  possibili- 
ties of  a  regenerate  life.  His  own  words  were,  * '  Fol- 
low me."  To  live  after  the  teachings  of  Christ  is 
possible  to  every  believer.  What  the  Holy  Spirit  did 
in  Jesus,  he  will  do  in  degree  for  any  and  every  one 

*  Matt,  xxviii.  ?o. 


l6o  CHRIST    IN    HIS   EARTHLY   LIFE. 

who  will  follow  Jesus.  The  branches  are  partakers 
with  the  vine  of  its  life,  beauty,  fragrance,  and  use- 
fulness. The  teachings  of  Jesus  describe  the  char- 
acter of  those  who  attain  to  the  kindgom.  They  are 
the  standard  of  citizenship.  By  his  words  will  all  be 
judged.  The  Sermon  on  the  Mount  is  the  spiritual 
exposition  of  the  law.  It  is  designed  for  conviction, 
and  is  the  most  searching  message  which  can  be  ad- 
dressed to  those  who  believe  in  Christ. 

The  gospels  contain  the  model  of  Christian  work. 
When  Jesus  said,  '*  Follow  me,  and  I  will  make  you 
fishers  of  men,"  he  gave  the  secret  of  success.  In 
preaching,  in  working,  in  life,  the  great  example  is 
He  who  spake  as  never  man  spake.  The  work  of 
Jesus  was  threefold.  He  saved  bodies,  souls,  and 
spirits.  His  was  a  mission  to  sickness,  sorrow,  and 
sin.  He  contemplated  the  whole  man.  The  church 
has  in  a  measure  followed  his  example.  The  hospital, 
the  school,  and  the  church  have  sprung  up  together, 
or  rather  the  two  former  from  the  latter. 

The  mission  of  Jesus  was  larger  than  Israel  or 
even  the  church.  It  was  world-wide  and  universal. 
This  is  seen  in  himself.  Jesus  is  not  to  be  thought  of 
as  a  Jew  although  he  was  one.  He  was  the  "Son 
of  man."  He  was  the  universal  man.  He  was  in 
the  highest  sense  a  cosmopolitan,  a  world  man.  He 
is  felt  to  be  a  brother  to  every  man  and  in  every 
age.  Black  and  white,  rich  and  poor,  see  in  Jesus 
their  brother.  He  rises  above  all  rank  and  race. 
He  is  an  inhabitant  of  every  land.  There  is  no  other 
personage,  real  or  imaginary,  who  is  so  universally  re- 
ceived by  men  of  every  age,  race,  and  rank.  All  oth- 
ers are  local,  and  belong  to  their  time  and  partake  of 
their  nation.     Jesus  belongs  to  mankind. 

John  is  the  chronicler  of  the  gospel  for  the  world. 
The  word  * '  world  "  occurs  in  his  writings  more  often 
than  in  all  the  other  New  Testament  books.  To 
John,  Jesus  is  the  Saviour  of  the  world.     He  is  pre- 


CHRIST    IN    HIS    EARTHLY    LIFE.  l6l 

sented  by  him  in  great  world-wide  figures  —  Light, 
Water,  Bread,  Shepherd,  Door,  and  others  under- 
stood everywhere.  John  alone  notes  that  the  world 
was  made  by  Christ,  and  that  God  so  loved  the  world 
that  he  gave  his  only  begotten  Son ;  that  he  was  the 
Lamb  of  God  that  taketh  away  the  sin  of  the  world ; 
that  God  sent  not  his  Son  into  the  world  to  condemn 
the  world,  but  that  the  world  through  him  might  be 
saved  ;  the  remark  of  the  Samaritan  that  Christ  was 
the  Saviour  of  the  world  ;  and  Christ's  own  remark 
that  he  gave  life  unto  the  world,  and  gave  his  flesh  for 
the  life  of  the  world;  that  he  said,  **  I  am  the  light  of 
the  world,"  that  his  earthly  mission  was  not  to  judge 
the  world  but  to  save  it.  It  is  John  who  notes  the 
saying  of  Jesus,  ' '  That  the  world  may  know  that  I 
love  the  Father,  and  as  the  Father  gave  command- 
ment even  so  I  do."  And  again  it  is  John  alone  who 
writes  of  the  convicting  work  of  the  Spirit  for  the 
world  and  his  petitions  in  his  prayer  that  the  world 
may  believe  and  know  that  God  had  sent  him. 

In  John's  Gospel  the  way  of  faith  is  clearly  set  forth. 
The  word  •*  believe"  also  occurs  more  in  his  Gospel 
than  in  all  others.  He  states  distinctly  the  pur- 
pose of  his  writing  it.  ' '  Many  other  signs  therefore 
did  Jesus  in  the  presence  of  the  disciples,  which  are 
not  written  in  this  book :  but  these  are  written,  that 
ye  may  believe  that  Jesus  is  the  Christ,  the  Son  of 
God ;  and  that  believing  ye  may  have  life  in  his 
name."^  All  this  shows  the  purpose  of  the  whole 
life  and  work  of  Jesus  as  he  has  expressed  it  in  his 
prayer, —  "that  the  world  may  believe  that  thou 
didst  send   me." 

To  the  world  Jesus  presented  himself  to  be  be- 
lieved, first  as  to  himself,  and  then  as  to  his  teachings, 
and  to  be  received.  Jesus  established  himself  as  a 
witness,  competent  and  reliable.  The  world  has  ac- 
cepted him  as  such.  That  such  a  man  once  lived  is 
fully  admitted  by  the  world.     That  the  Gospels  are 

II  ijohn  XX.  30,  31.  • 


1 62  CHRIST    IN    HIS    EARTHLY    LIFE. 

the  record  of  his  character  and  words  is  also  fully  ad- 
mitted. That  he  reached  the  summit  of  perfection  of 
character  is  another  accepted  fact.  Some  well-known 
testimonies  to  these  statements  may  be  repeated  here. 
Renan,  who  denied  the  divinity  of  Jesus  as  Chris- 
tians accept  it,  writes  as  follows  :  — 

"It  is  more  inconceivable  that  a  number  of  persons  should 
agree  to  write  such  a  history,  than  that  one  should  furnish 
the  subject  of  it.  The  Jewish  writers  were  incapable  of  the 
diction,  and  strangers  to  the  morality  contained  in  the  Gospels. 
The  marks  of  its  truth  are  so  striking  and  inimitable  that  the 
inventor  would  be  more  astonishing  than  the  hero.  What- 
ever may  be  the  manifold  phenomena  of  the  future,  Jesus  will 
not  be  surpassed.  All  ages  will  proclaim  that  among  the  sons 
of  men  there  is  none  born  greater  than  Jesus." 

The  Unitarian  Theodore  Parker  wrote  :  — 

'*  Shall  we  be  told  such  a  man  never  lived  ?  the  whole  story 
is  a  lie  ?  Suppose  that  Plato  or  Newton  never  lived  :  who 
did  their  works  and  thought  their  thoughts  ?  It  takes  a  New- 
ton to  forge  a  Newton.  What  man  could  have  fabricated 
Jesus?  —  None  but  a  Jesus." 

Jean  Paul  Richter  thus  writes  of  Jesus  :  — 

•'The  holiest  among  the  mighty,  the  mightiest  among  the 
holy,  lifted  with  his  pierced  hands  empires  off  their  hinges, 
and  turned  the  stream  of  centuries  out  of  its  channel,  and  still 
governs  the  ages." 

The  infidel  Rousseau  said  :  — 

♦'How  petty  the  book  of  the  philosophers  with  all  pomp 
compared  with  the  Gospels.  Can  it  be  that  writings  at  once 
so  sublime  and  so  simple  are  the  work  of  men  ?  Is  there  any- 
thing in  his  character  of  the  enthusiast  or  the  ambitious 
sectary?  What  sweetness,  what  purity  in  his  ways,  what 
touching  grace  in  his  teachings ;  what  a  loftiness  in  his  max- 
ims, what  profound  wisdom  in  his  words  ;  what  presence  of 
mind,  what  delicacy  and  aptness  in  his  replies  ;  what  an  em- 
pire over  his  passions  !  Where  is  the  man,  where  is  the  sage 
who  knows  how  to  act,  to  suffer,  to  die  without  weakness  and 
without  display  ?  My  friend,  men  do  not  invent  like  this  ; 
and  the  facts  respecting  Socrates,  which  no  one  doubts,  are 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 63 

not  so  well  attested  as  those  about  Jesus  Christ.  If  the 
death  of  Socrates  be  that  of  a  sage,  the  life  and  death  of 
Jesus  are   those  of  a  god." 

The  testimony  of  all  agrees  with  these.  No 
enemy  has  ever  pointed  to  a  flaw  in  the  life,  charac- 
ter, or  words  of  Jesus.  His  challenge,  ' '  Which  of 
you    convinceth   me   of   sin,"   has   never   been    met. 

The  testimony  of  Jesus  is  first  of  all  as  to  himself. 
In  his  life  he  did  not  rely  upon  the  testimony  of 
himself,  but  on  that  of  others.  His  life  was  incom- 
plete, and  they  did  not  have,  as  we  have,  the  full 
Christ.  He  pointed  Israel  to  the  testimony  of  John 
the  Baptist,  the  predictions  of  Scripture  fulfilled,  his 
miracles,  the  voice  of  God  heard.  There  is  also  the 
testimony  of  his  enemies  and  of  such  as  Pilate  and 
the  centurion  who  crucified  him,  angels  and  devils, 
and  others.  It  must  be  borne  in  mind  that  all  this 
was  to  Israel.  It  was  evidence  for  them  particularly. 
It  was  testimony  to  those  who  accepted  the  Scriptures 
and  God  and  the  hereafter  and  a  future  life  and  the 
possibility  of  miracles,  and,  in  fact,  all  we  believe  up 
to  Christ.  The  validity  of  all  this  depends  on  the 
New  Testament,  which  must  be  accepted  first.  All 
this,  then,  is  testimony  for  the  believer  to  confirm  his 
faith.  To  quote  any  of  the  above  evidences  to  one 
who  does  not  accept  the  truth  of  either  the  New  or 
the  Old  Testament  is  useless.  It  is  reversing  the 
Scripture  argument  which  makes  Christ  himself  the 
foundation  of  all  faith. 

The  world  is  presented  with  the  testimony  of  Jesus, 
that  unimpeachable  and  accepted  witness,  as  to  him- 
self. The  claims  of  Jesus  as  to  himself  are  the  most 
conspicuous  part  of  his  teachings.  They  are  utterly 
inconsistent  with  any  theory  except  their  truth.  Since 
no  one  else  can  account  for  him,  his  own  account  is 
our  only  resource.  He  claimed  to  be  the  Son  of  God 
and  equal  to  God  in  such  passages  as  these  :  "I  and 
the  Father  are  one."^      ''He  that  hath  seen  me  hath 

*John  X.  30. 


1 64  CHRIST    IN    HIS    EARTHLY    LIFE. 

seen  the  Father. "  ^  ' '  The  high  priest  said  unto  him,  I 
adjure  thee  by  the  hving  God  that  thou  tell  us  whether 
thou  be  the  Christ  the  Son  of  God.  Jesus  saith  unto 
him,  Thou  hast  said."''  On  this  statement  he  was 
condemned  to  death.  Jesus  also  claimed  to  have 
preexisted,  and  to  be  the  final  Judge  of  the  living  and 
the  dead.  Jesus  also  ever  declares  himself  as  the  sole 
way  of  salvation  :  "I  am  the  way  and  the  truth  and 
the  life  ;  no  one  cometh  unto  the  Father,  but  by  me."^ 
He  uses  such  figures  as,  "I  am  the  Door;"  "I  am 
the  Bread  of  heaven  ; "  *  *  I  am  the  Light  of  the 
World,"  to  express  this  truth.  He  declared,  "He 
that  climbeth  up  some  other  way  the  same  is  a  thief 
and  a  robber."  He  claimed  to  be  the  only  Saviour 
for  lost  man. 

There  is  no  escape  from  one  of  three  positions  : 
Either  Jesus  was  all  he  claimed,  or  he  was  mistaken, 
or  a  wilful  deceiver.  The  first  is  in  accord  with  his 
universally  admitted  character,  the  others  are  utterly 
inconsistent  therewith.  It  is  inconceivable  that  one 
so  holy  and  wise  could  be  deceived  as  to  himself  or 
would  deceive  others.  Jesus  must  be  accepted  on  his 
own  claims  as  the  Son  of  God.  Any  other  conclusion 
would  violate  all  the  rules  of  evidence.  In  view  of 
the  spotless  character  and  matchless  wisdom  of  Jesus, 
there  is  no  escape  from  the  conclusion  —  ' '  Truly  this 
was  the  Son  of  God." 

The  testimony  of  Jesus  to  the  Scriptures  has  al- 
ready been  mentioned.  He  declared  of  the  law  and 
the  prophets  :  **  I  came  not  to  destroy,  but  to  fulfil."* 
Contrast  this  statement  with  the  word  and  utterances 
of  destructive  criticism.  The  same  authority  he  gave 
his  disciples  for  the  New  Testament,  saying,  ' '  He 
that  heareth  you  heareth  me  ;  and  he  that  rejecteth 
you  rejecteth  me  ;  and  he  that  rejecteth  me  rejecteth 
him  that  sent  me."^  So  that  the  greatest  proof  of 
the   Bible  is  the   testimony  of  Jesus.     The  surest  as 

1  John  xiv.  9.  '^  Matt.  xxvi.  63,  64.  ^John  xiv.  6. 

*Matt.  V.  17.  ^Lukex.  16. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 65 

well  as  briefest  argument  that  the  Bible  is  authentic, 
true,  and  inspired  is  —  Jesus  said  so. 

Jesus  came  as  a  witness  for  God.  He  came  to 
reveal  God  to  man.  He  revealed  God  by  his  teach- 
ings, and  by  himself,  his  life  and  acts.  In  his  teach- 
ings he  revealed  God  in  nature,  in  man,  and,  chief  of 
all,  in  Scripture.  The  Israelite  of  that  day  was  a 
neglecter  of  the  great  natural  volum.e  of  divine  wis- 
dom. Jesus  opened  and  expounded  it  and  brought 
therefrom  lessons  of  God's  love  and  wisdom ;  as  in 
the  well-known  passages:  ' '  Behold  the  birds  of 
heaven;"  ''consider  the  lilies  of  the  field."  He 
called  attention  to  the  imminence  of  God  in  nature 
in  the  words,  ' '  Not  a  sparrow  falleth  to  the  ground 
without  your  Father."  He  declares  the  plan  of  God 
in  nature  and  in  providence  in  these  words  :  "  The 
earth  beareth  fruit  of  herself ;  first  the  blade,  then  the 
ear,  then  the  full  corn  in  the  ear. "  *  The  scoffers  who 
came  asking  a  sign,  he  points  to  the  sky,  and  bids 
them  learn  therefrom.  A  very  large  part  of  the  teach- 
ings of  Jesus  are  illustrated  by,  or  wholly  taken  from, 
the  natural  works  of  God. 

Jesus  also  revealed  God  in  man.  He  saw  in  the 
original  nature  of  man  and  in  every  natural  relation- 
ship the  work  of  God  and  the  impress  of  God  himself. 
He  saw  God  in  the  good  Samaritan  and  the  merciful 
creditor  and  the  prodigal's  father.  His  favorite  name 
for  God —  "Father" —  was  taken  from  a  human  re- 
lationship. He  appealed  to  their  own  natural  pa- 
rental instincts  as  showing  the  feelings  of  God  :  "If 
ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him  ?  "  ^ 
The  parables  of  Jesus  were  taken  wholly  from  the 
books  of  nature  and  humanity. 

But  the  great  revelation  which  Jesus  brought  to 
earth  was  that  which  he  taught  of  God  from  the 
Scriptures,  which  were  to  him  a  revelation  of  the  will 

1  Mark  iv.  28.  ^  Luke  xi.  13. 


l66  CHRIST   IN    HIS   EARTHLY   LIFE. 

of  God,  and  as  such  he  taught  them.  But  he  brought 
out  what  had  been  long  hidden  and  almost  lost, — 
the  spiritual  sense  and  the  real  desire  of  God  in  the 
law.  The  scope  of  the  Sermon  on  the  Mount  was  to 
bring  out  the  spirituality  of  the  law.  This  is  the 
sense  of  the  words,  ' '  I  desire  mercy  and  not  sacri- 
fice."^ Their  whole  idea  of  God  had  been  perverted. 
The  Jehovah  they  saw  was  a  being  of  rites  and  cere- 
monies who  cared  for  a  special  class  and,  like  them- 
selves, despised  or  ignored  all  others.  The  law  they 
thought  was  a  miachine  of  value  in  itself  and  for  its- 
self.  He  showed  them  its  meaning  in  the  words, 
"The  Sabbath  was  made  for  man  and  not  man  for 
the  Sabbath."  In  all  this  Jesus  sought  to  reveal  God 
in  the  Scriptures. 

The  chief  revelation  of  God  which  Jesus  brought 
to  man  was  that  which  he  exhibited  in  his  own  nature, 
person,  and  life.  Jesus  was  himself  a  revelation  of 
God,  he  was  ''God  manifest  in  the  flesh."  What 
Jesus  was  God  is.  All  the  great  compassion  and  ten- 
derness of  Jesus  is  but  a  reflection  of  the  nature  of 
God.  Jesus  shows  fully  what  Nature  and  Man  re- 
veals partially  of  God.  The  evils  of  nature  and  the 
imperfection  of  human  life  conceal  the  love  of  God. 
Looking  at  life  from  some  standpoints  it  seems  all 
sadness,  and  nature  all  wrath.  This  picture  is  re- 
lieved by  considering  Jesus.  As  he  felt  and  acted 
toward  man,  so  God  feels,  and  so  would  be  his  deal- 
ings if  man  would  receive  his  Son  as  their  Saviour 
and  King.  To  see  the  love  of  God  for  man,  Jesus 
must  be  known  and  studied.  He  fully  exhibits  God's 
holiness  also.  Jesus  was  God's  idea  of  perfection. 
Jesus  was  God's  ideal  man.  He  was  not  simply  sin- 
less ;  that  is  not  righteousness,  still  less  holiness. 
Jesus  was  the  embodiment  of  God's  idea  of  perfection. 

Nor  was  the  justice  of  God  lacking  in  Jesus, 
although  he  came,  as  he  expressly  said,  not  to  judge 

1  Hosea  vi.  6  ;  Matt    ix.  13. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 6/ 

the  world  nor  to  condemn  it.  But  there  was  a  class 
to  which  Jesus  showed  no  forbearance.  The  hypocrite 
was  the  object  of  his  unmeasured  severity.  Jesus 
seemed  willing  to  stand  anything  but  self-righteous- 
ness and  hypocrisy.  To  those  who  had  the  light  and 
refused  to  receive  it,  he  declared  the  certain  conse- 
quences. He  upbraided  the  cities  where  his  mighty 
works  were  done  because  they  believed  not  in  him. 
All  his  exposition  of  the  law  in  the  Sermon  on  the 
Mount  was  a  vindication  of  the  righteousness  of  God. 

The  great  hereafter  is  by  Jesus  set  forth  in  all  its 
grandeur  and  certainty.  In  the  parable  of  the  rich 
man  and  Lazarus,  he  lifts  the  curtain  and  shows  us 
the  course  of  two  souls  passing  out  into  the  eternity, 
and  their  respective  fates.  Jesus  knew  the  future  and 
declared  it.  The  great  fact  of  hell  is  distinctly 
taught  by  Jesus.  The  passage  above  is  only  one  of 
many.  He  warns  against  it  in  these  words  :  • '  And 
be  not  afraid  of  them  which  kill  the  body,  but  are 
not  able  to  kill  the  soul :  but  rather  fear  him  which 
is  able  to  destroy  both  soul  and  body  in  hell. "  ^ 

The  great  heart  motive  of  Jesus  and  the  greatest 
lesson  he  came  to  teach  not  only  this  world  but  all 
worlds  and  all  ages,  is  seen  in  the  passages  such  as  the 
following  which  were  continually  upon  his  lips:  *'I 
am  come  down  from  heaven,  not  to  do  mine  own  will 
but  the  will  of  him  that  sent  me.  ...  As  the  Father 
gave  me  commandment,  even  so  I  do.  .  .  .  My  meat 
is  to  do  the  will  of  him  that  sent  me  and  to  accomplish 
his  work.  "^  Far  above  all  other  motives,  however 
great,  was  this  supreme  aim.  It  was  his  heart's  desire. 
His  feeling  for  man  comes  in  order  of  strength  after 
this  and  because  of  it.  In  exhibiting  this  loyalty  to 
God,  Jesus  supplied  the  world's  greatest  need.  A  re- 
cent writer  has  said:  "The  one  great  aim  of  all 
philosophy,  ancient  and  modern,  has  been  to  discover 
in  the  nature  of  things  a  rational  sanction  for  human 

^Matt.  X.  28.  2  John  vi.  38  ;  xiv.  31  ;  iv.  34. 


1 68  CHRIST    IN    HIS    EARTHLY    LIFE. 

conduct."  This  great  question  Jesus  came  to  answer. 
He  came  to  show  man  the  standard  of  right,  the 
great  motive  of  life.  He  showed  it  by  his  words, 
and  ^bove  all,  by  his  life.  To  do  the  will  of  God, 
was  the  mainspring  of  the  life  and  work  of  Jesus. 

Jesus  taught  that  there  is  but  one  self-existing 
God.  He  himself,  although  equal  in  nature,  never- 
assumes  any  other  than  a  subordinate  place.  In 
Jesus  we  see  the  most  profound  reverence  for  God 
and  the  most  implicit  obedience  to  him,  faith  in  him, 
and  dependence  upon  him.  None  can  surpass  in  all 
these,  him  who  is  "the  express  image  of  his  person." 
He  will  have  nothing  to  attract  the  gaze  of  man  from 
God  the  Father.  All  he  does  he  attributes  to  him. 
It  has  been  repeatedly  shown  that  the  whole  purpose  of 
the  creation  of  man,  and  all  this  long  procession  of  ages, 
and  all  the  strange  story  of  sin  and  sorrow,  is  to  dem- 
onstrate once  for  all  that  there  must  be  but  one  Will, 
and  that  Will  God's,  as  the  law  of  all  existence  ;  and 
that  anything  short  of  this  is  sin,  and  as  the  certain 
consequence,  suffering  and  death.  So  Jesus  came  to 
set  this  perfect  example  of  an  absolutely  perfect  obe- 
dience and  whole-hearted  yielding  up  to  God,  and 
living  for  him  first  of  all. 

The  title  which  expressed  this  relationship  to  God 
was  **Son."  In  this  title  and  relationship  we  see  the 
attitude  of  Jesus.  It  is  in  this  relationship  there  ap- 
pears all  that  class  of  passages  which  speak  of  the 
subordination  of  Jesus  to  the  Father.  These  will  not 
be  understood  unless  the  great  purpose  and  attitude  of 
Jesus  is  kept  in  mind  in  his  incarnation,  —  to  exhibit 
a -perfectly  devoted  and  obedient  heart  and  life.  It  is 
as  Son  he  says,  '•  My  Father  is  greater  than  I;  "  "the 
Son  can  do  nothing  of  himself."  Nor  is  this  assumed 
for  the  life  on  earth  only.  In  his  eternal  state  he  is  seen 
yielding  up  all  to  the  Father,  and  dutifully  subjecting 
himself  to  God,  This  should  be  the  feeling  of  every 
child  of  God.      It  is  the   greatest   possible   to   man. 


Christ  in  his  earthly  life.  169 

In  it  is  all  holiness  and  all  happiness.  To  seek  the 
will  of  God  is  that  singleness  of  eye  which  fills  the 
whole  heart  and  life  with  light.  It  brings  the  soul 
into  perfect  accord  with  the  one  Source  of  all  good. 
It  was  this  which  Jesus  had  and  which  brought  him 
the  word  of  God  saying,  "  Thou  art  my  beloved  Son  ; 
in  thee  am  I  well  pleased." 

It  was  not  devotion  to  man  first  of  all,  but  to 
God  which  produced  that  perfect  self-abnegation 
which  showed  itself  in  the  self-forgetfulness  and  self- 
sacrifice  of  Jesus.  He  loved  man  because  he  loved 
God.  He  came  to  save  man  because  it  was  the  will 
of  God.  He  gave  himself  for  us  because  he  had  given 
himself  to  God.  The  highest  subject  of  contemplation 
and  the  great  object  of  affection  is  God  the  Father. 
This  Jesus  taught.  He  himself  directed  all  attention 
to  God.  He  presents  himself  as  a  manifestation  of 
God  and  the  way  to  God.  His  work  is  to  bring  man 
to  peace  with  God,  and  ultimately  to  the  very  presence 
of  God  ;  and  then  to  render  up  all  to  God  the  Father, 
that  God  may  be  all  in  all.  -Christ  in  all  his  media- 
torial work  must  ever  be  viewed  in  this  light.  He 
does  not  present  himself  as  the  object  of  our  worship, 
but  directs  us  to  worship  God  in  his  name.  So  the 
apostles  address  not  Christ  but  God  the  Father  in  all 
the  recorded  prayers  after  Christ's  ascension.  There 
appears  to  be  but  one  prayer  addressed  to  Jesus,  — 
the  closing  words  of  John  in  the  Apocalypse,  "Even 
so  come  Lord  Jesus, "  which  is,  however,  more  a  re- 
sponse to  the  previous  vocal  message  of  Christ,  than 
a  prayer. 

From  this  attitude  of  the  soul  to  God,  there  nec- 
essarily follows  the  right  feeling  to  man.  In  the  per- 
sonal exhibition  of  this,  as  has  been  seen,  and  as  the 
world  acknowledges,  Jesus  surpasses  all.  His  teach- 
ings correspond.  The  maxims  of  the  world's  teachers 
abound  in  good  sayings  as  to  the  treatment  of  others. 
Altruism  is  not  a  newly  discovered  virtue  nor  exclu- 


170  CHRIST    IN    HIS    EARTHLY    LIFE. 

sively  a  Christian  one.  The  world  has  always  loved 
its  own  and  done  much  for  the  poor  and  commended 
benevolence.  But  the  teachings  of  Jesus  as  to  the 
treatment  of  others  as  far  surpass  the  sayings  of  the 
world's  sages  as  his  example  excels  theirs.  He  over- 
tops the  highest,  and  rises  in  the  greatness  of  his  self- 
sacrifice  as  far  above  the  world's  humanitarianism  as  in 
his  unapproachable  divinity  above  their  deities.  Soc- 
rates replied,  when  asked  how  to  treat  one's  friends  : 
* '  As  we  would  desire  they  should  bear  themselves  to 
us."  Jesus  extends  this  rule  to  all  others  as  well  as 
friends.  Confucius  taught,  ''  What  you  do  not 
want  done  to  yourself,  do  not  do  to  others."  Seneca 
says,  *  *  Expect  from  others  what  you  do  to  others. " 
Compare  the  rule  of  Jesus  :  "  As  ye  would  that  men 
should  do  to  you,  do  ye  also  to  them  hkewise. "  The 
rule  of  Jesus  is  positive  where  that  of  Socrates  is  neg- 
ative, and  active  where  that  of  Seneca  is  merely  passive. 
There  is  no  such  devotion  to  man  as  by  those  who 
have  the  Spirit  of  Jesus.  It  surpasses  all  patriotic 
self-sacrifice,  ail  humanitarian  benevolence,  all  natu- 
ral affection.  It  sinks  the  love  of  self,  the  strongest 
of  human  feelings,  and  leads  the  one  fully  possessed 
by  it  to  say,   '  *  For  to  me  to  live  is  Christ. " 

The  ministry  of  Jesus  is  divided  into  three  periods 
of  about  a  year  each,  marked  respectively  as  the  pe- 
riods of  obscurity,  popularity,  and  opposition.  About 
a  year  was  required  for  his  fame  to  spread,  then  fol- 
lowed the  harvest  time,  and  from  this  success  came 
the  jealousy  of  the  Jews  which  culminated  in  open 
opposition,  ending  only  at  the  cross.  The  space 
given  by  the  evangelists  to  these  periods  is  significant. 
Matthew  allots  ten  chapters  to  the  last  six  months, 
and  eighteen  to  all  the  rest,  say  three  years.  Mark 
gives  seven  chapters  to  the  last  six  months,  and  nine 
to  all  the  rest.  Luke  gives  to  these  periods  fourteen 
and  ten  chapters  respectively,  and  John  gives  eleven 


CHRIST    IN    HIS    EARTHLY    LIFE.  I7I 

and  ten  to  them.  Indeed,  in  the  latter  the  last  eleven 
chapters  are  devoted  to  the  last  week  of  the  life  of 
Jesus  and  the  events  following.  The  lesson  of  this 
is  apparent,  this  is  the  time  of  great  importance  to  us 
for  whom  they  wrote.  We  are  therefore  to  follow 
Christ  as  he  enters  upon  the  great  work  for  which  he 
came,  which  transcends  that  for  Israel  and  the  church, 
and  is  to  affect  the  world  and  all  eternity. 

The  last  night  of  Jesus  in  earthly  form  saw  the 
formal  ending  of  all  he  came  to  do  as  Israel's  Messiah, 
and  the  transfer  of  privileges  to  the  church.  Yet 
there  is  no  break.  The  passover  fades  into  the 
Lord's  supper  almost  insensibly.  We  can  scarcely 
tell  where  the  account  of  the  one  ends  and  the  other 
begins.  In  the  whole  we  see  Jehovah  again  prepar- 
ing his  people  for  a  greater  deliverance.  The  pass- 
over  was  the  Old  Testament  picture  of  Calvary.  Jesus 
was  the  Lamb  of  God,  chosen  to  give  his  blood  for 
our  sprinkling  and  his  flesh  for  our  eating.  It  is 
significant,  as  is  said,  that  the  passover  lamb  was  pre- 
pared for  roasting  by  having  a  spit  run  through  from 
head  to  tail  and  another  from  shoulder  to  shoulder, 
thus  forming  a  cross.  Every  passover  lamb  was  cru- 
cified. The  supper  contains  in  itself  the  whole  gospel 
—  the  whole  truth  as  to  the  believer  and  the  church, 
her  work  and  life  and  hope  of  the  future.  Its  full 
depths  of  meaning  have  never  been  sounded. 

The  feelings  of  Jesus  as  he  approached  the  cross 
were  those  of  perfect  acquiescence  in  this  divine  ap- 
pointment. There  was  the  glad  consciousness  that 
all  the  long,  vast  accumulation  of  sin  was  to  be  atoned 
for  by  his  offering  on  the  cross.  But  we  must  not 
suppose  that  there  was  an  absence  of  painful  feelings 
in  Jesus  as  he  contemplated  this  great  act.  His  state 
can  be  seen  reflected  in  the  faces  of  the  twelve  in  the 
following  passage  :  ' '  And  they  were  in  the  way  going 
up  to  Jerusalem  :  and  Jesus  was  going  before  them  ; 
and  they  were  amazed  ;   and  they  that  followed  were 


172  CHRIST   IN   HIS   EARTHLY   LIFE. 

afraid.  And  he  took  again  the  twelve  and  began  to 
tell  them  the  things  that  were  to  happen  unto  him."  ^ 
This  state  is  reflected  in  the  Messianic  Psalms.  The 
shadow  of  the  cross  fell  gradually  upon  the  little  band 
who  followed  him.  His  warnings  of  the  coming 
tragedy  are  given  with  increasing  distinctness.  First 
he  tells  them  he  is  to  suffer,  then  to  die.  Then  he 
tells  that  he  is  to  be  betrayed,  and  adds,  * '  One  of 
you  shall  betray  me  ; "  and  at  the  table  first  privately 
to  John,  close  to  him  at  one  side,  by  the  sign  of  the 
sop ;  and  at  last  to  the  traitor  next  him  on  the  other 
side.  The  walk  out  to  Gethsemane  was  a  silent  one. 
The  circumstances  of  the  company,  surrounded  by 
enemies  and  now  being  watched  by  a  traitor,  called 
for  the  protection  of  secrecy.  The  dark,  rough,  and 
narrow  streets  were  no  place  for  conversation.  The 
disciples  were  oppressed  by  the  solemn  events  of  the 
evening,  and  his  repeated  warnings  of  approaching 
danger. 

What  personal  conflicts  Jesus  had  with  Satan 
after  his  first  temptation  are  not  recorded.  They 
were  not  incessant,  for  Satan  chooses  his  times  and 
opportunities.  In  the  ending  of  the  account  of  the 
temptation,  it  is  recorded  that  Satan  **  departed  from 
him  for  a  season."  That  season  had  now  expired. 
Now  was  Satan's  hour  and  the  power  of  darkness. 
Gethsemane  was  not  a  time  of  suffering  only  for 
Jesus.  It  was  an  ordeal  of  fierce  temptation.  The 
great  purpose  of  Satan  in  the  temptation  of  Jesus 
in  Gethsemane  was  to  prevent  the  cross,  or  mar  the 
work  of  Jesus  at  its  close,  as  by  the  first  temptation 
he  would  have  stopped  it  at  the  beginning.  The 
cross  was  the  weapon  Satan  feared  most  of  all.  His 
empire  was  founded  on  sin  and  guilt,  and  the  cross 
swept  sin  and  guilt  away.  The  foundation  gone,  his 
house  must  fall.  Calvary,  then,  was  Satan's  object 
of  fierce  attack  in  Gethsemane.      To  prevent  the  great 

^  Mark  x.  32. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 73 

sacrifice  was  his  purpose.  He  must  have  known  the 
scope  of  the  death  of  Jesus.  He  was  wilHng  to  have 
him  die,  and  stirred  up  Judas  to  betray  him  to  the 
Jews,  expecting  them  to  kill  him  by  their  own  hands  ; 
but  if  by  this  temptation  he  could  prevent  the  cross, 
that  would  be  better  than  all.  His  purposes  often 
are  at  variance,  and  one  instrument  is  set  against  an- 
other, he  little  caring  which  plan  succeeds. 

Gethsemane  was  also  the  testing  of  the  victim  for 
the  passover  sacrifice.  The  Lamb  had  to  be  without' 
blemish.  If  fault  or  flaw  was  found,  it  was  unfit  for 
the  sacred  use.  The  great  point  on  which  the  test 
was  to  be  made  was  submission  to  the  will  of  God, 
the  original  purpose  referred  to  so  often,  and  for  which 
the  whole  history  of  man  is  being  made.  The  lamb- 
like submission  was  the  great  essential  for  the  pass- 
over  sacrifice.  There  were  three  elements  in  the 
trial  in  Gethsemane  which  made  it  terrible, — the 
power  of  Darkness  ;  the  Hour;  and  the  Cup.  It  was 
as  he  said  to  the  band  coming  to  apprehend  him, 
''This  is  your  hour  and  the  power  of  darkness."^ 
Satan  was  and  is  always  present  to  defeat  the  pur- 
pose of  God,  but  there  are  special  marshalings  of  the 
forces  of  hell.  *'  The  Power  of  Darkness  "  was  such. 
All  that  could  be  put  forth  of  satanic  energy  was 
present  then  —  the  '' principalities,  the  powers,  the 
world  rulers  of  this  darkness,  the  spiritual  hosts  of 
wickedness  in  the  heavenly  places.  "^  Further,  it  was 
their  '  *  Hour. "  It  was  their  set  time  to  do  their  worst. 
God  then  gave  them  permission  to  try  the  Son  of  God 
as  he  never  had  been  tried  before.  Lastly,  there  was 
''the  Cup."  This  figure  is  used  in  Scripture  to  rep- 
resent the  portion  of  the  sinner —  "the  wine  of  the 
wrath  of  God,  which  is  prepared  unmixed  in  the  cup 
of  his  anger."  Jesus  took  the  place  of  sinful  man, 
guilty  and  doomed  man,  the  worst  of  men  deserving 
of  this  cup.      He  must  therefore  drink  of   their  cup. 

^Luke  xxii,  53.  ^Eph.  vi.  12. 


174  CHRIST    IN    HIS    EARTHLY    LIFE. 

He  suffered  guilty  man's  hunger  and  weariness  and 
pain  and  sorrow. 

The  attack  was  threefold,  as  the  first  temptation 
was.  This  points  to  the  same  threefold  nature  of  the 
temptation,  involving  the  three  natures  and  three  cor- 
responding forms  of  temptation.  There  is  indication, 
however,  of  a  reverse  order  in  the  presentation.  Sa- 
tan would  win  the  main  issue,  and  failing  in  this,  some 
lesser  gain.  The  spiritual  attack  probably  came  first. 
It  is  to  this  phase  of  the  ordeal  the  Scripture  refers — 
' '  Ye  have  not  yet  resisted  unto  blood,  striving  against 
sin.  "^  It  does  not  seem  credible  that  Satan  could 
hope  to  overthrow  Jesus  here  after  his  life  of  trial  and 
corresponding  gain  in  all  spiritual  strength.  But  we 
must  keep  in  mind  that  Jesus  was  fighting  our  battle 
under  our  conditions  ;  that  he  lived  and  wrought 
entirely  by  the  Holy  Spirit  ;  that  the  most  holy  are 
the  most  fiercely  assaulted.  Awful  thoughts  have 
come  into  the  mind  of  the  purest  and  best.  Doubts 
as  to  their  salvation  have  tormented  the  dearest  of 
God's  children.  Suspicions  as  to  God's  goodness 
have  found  a  way  into  the  minds  of  the  most  trustful. 
There  has  come  over  the  spirits  of  the  most  firm  at 
times  a  doubt  of  everything.  All  they  have  known 
and  been  sure  of  has  seemed  untrue  or  uncertain. 
The  most  precious  hopes  of  heaven  have  seemed  a 
hollow  sham.  All  the  good  one  has  done  vanishes 
from  sight,  all  the  usual  spiritual  comforts  are  absent. 
Not  a  promise  comes  to  the  mind  with  any  power. 
All  is  dark  and  hopeless  and  awful.  There  comes  a 
strange  impulse  to  rush  into  some  awful  delusion  or 
to  do  some  wicked  thing  or  even  to  abandon  God  and 
hope  and  heaven.  This  form  of  temptation  comes 
later  m  life  than  that  represented  by  the  temptation 
in  the  wilderness.  It  comes  after  a  trial  of  the  life 
of  the  believer,  often  after  much  Christian  work  and 
great  success.      So   Elijah  was  pressed,  —  ''O   Lord, 

^Heb.  xii.  4, 


CHRIST    IN    HIS    EARTHLY    LIFE.  175 

take  away  my  life,  for  I  am  not  better  than  my 
fathers."^ 

What  makes  this  form  of  temptation  so  terrible 
is  that  these  thoughts  are  so  mingled  in  the  mind  that 
they  seem  to  arise  from  within.  The  believer  thinks 
he  is  conceiving  all  this  himself,  and  is  plunging  into 
apostasy  of  his  own  impulse  and  desire.  Here  is  the 
difference  between  this  and  that  kind  represented  by 
the  temptation  in  the  wilderness.  That  was  objec- 
tive, this  subjective.  That  was  temptation  to  out- 
ward acts  ;  this  to  an  inward  state,  or  act.  Bunyan, 
in  "  Grace  Abounding, "  discloses  his  own  temptation 
to  such  an  inward  act  of  renunciation  of  Christ  and 
the  dark  years  which  followed. 

We  can  judge  Jesus  by  ourselves  for  he  was 
tempted  in  all  points  as  we  are,  and  all  these  are 
points  of  temptation  to  believers.  So  it  is  no  dis- 
paragement of  the  divine  nature  of  Jesus  to  believe 
that  Satan  pressed  all  of  these  upon  his  mind  with 
superhuman  power  and  subtlety.  Not  a  dark  or 
blasphemous  doubt  was  left  unsuggested.  But  the 
depths  of  these  experiences  are  in  proportion  to  the 
nature  in  which  they  occur.  Into  a  nature  of  infinite 
depth  we  can  look,  although  we  cannot  fathom  it. 
No  mind  can  conceive  of  this  trial  of  Jesus  at  the 
very  verge  of  his  great  mediatorial  work.  Satan's 
purpose  was  to  unfit  him  for  it  or  prevent  it  in  any 
way.  This  was  the  struggle  of  Gethsemane.  The 
danger  of  some  interference  with,  or  unfitness  for,  his 
great  work  as  Redeemer,  was  the  awful  agony  of  Jesus 
in  the  darkness  of  that  fearful  conflict. 

His  recourse  is  to  prayer.  But  prayer  does  not 
always  at  first  give  relief.  Satan  may  *  *  tremble 
when  he  sees  the  Vv^eakest  saint  upon  his  knees,"  but 
there  is  no  evidence  of  it  in  Scripture,  and  he  shows 
none  in  his  conduct.  On  the  other  hand,  he  presses 
closest  to  the  struggling,  seeking  one,   to  prevent  his 

'  I  Kings  xix.  4. 


176  CHRIST    IN    HIS    EARTHLY    LIFE. 

access  and  to  break  his  faith  and  to  darken  his  view 
and  to  drive  him  from  the  place  or  exercise.  Such 
times  are  battles.  At  such  times  ' '  our  wrestling  is 
not  against  flesh  and  blood,  but  against  the  princi- 
palities, against  the  powers,  against  the  world  rulers 
of  this  darkness,  against  the  spiritual  hosts  of  wicked- 
ness in  the  heavenly  places."^  Jesus  wrestled  and 
struggled  against  the  enshrouding  darkness  out  of 
which  there  came  not  one  ray  of  spiritual  light.  He 
comes  out  from  the  shadows  of  the  place  of  prayer 
to  the  three  chosen  disciples  to  get  from  them  some 
human  sympathy,  and  to  be  in  their  presence  relieved 
for  a  few  moments  from  the  awful  strain  of  the 
Satanic  conflict.  He  finds  them  asleep.  From  the 
beginning  to  the  end,  no  human  help  was  given  him. 
It  could  not  be  otherwise.  Jesus  was  to  drink  the 
cup  and  suffer  and  die  alone.  No  human  voice  can 
ever  be  raised  to  say,  '  *  I  helped  the  Son  of  God  in 
the  day  of  his  atonement." 

Jesus  returned  alone  to  meet  the  second  assault  of 
Satan.  The  nature  of  this  may  be  read  in  this  passage  : 
*' My  soul  is  exceeding  sorrowful  even  unto  death.  "^ 
This  is  a  soul  state  as  distinguished  from  spiritual 
conflict.  It  is  not  confined  to  the  believer  or  to 
spiritual  beings.  Our  age  has  much  of  it.  It  affects 
its  victim  in  forms  of  mental  depression  or  prostration. 
One  is  conscious  of  its  presence,  yet  powerless  to 
resist.  The  mind  is  filled  with  strange  thoughts  which 
sweep  through  in  a  whirlwind  of  fury,  and  leave  one 
prostrated  in  weakness  afterward.  Mental  collapse 
often  follows,  and  the  person  is  left  unaccountable  as 
to  his  actions.  In  such  attacks  self-destruction  is 
often  suggested,  and  this  is  the  inward  history  of 
many  a  suicide.  Indeed,  if  the  person  is  conscious  of 
his  state,  either  insanity  or  suicide  appears  to  be 
the  certain  consequence  of  his  distressing  condition. 
There  are  other  forms  of  peculiar  oppression  which 
1  Eph.  vi.  12.  2  j^jgtt.  xxvi.  38, 


CHRIST    IN    HIS    EARTHLY    LIFE.  I// 

are  now  coming  to  be  understood,  by  which  one  mind 
comes  to  control  another,  and  works  awful  conse- 
quences to  the  victim.  All  this  is  possible  to  Satan, 
indeed  comes  from  him.  He  has  used  it  many  times. 
With  how  much  of  all  this  or  other  kinds  of  oppression 
he  now  assaults  Jesus,  we  cannot  know.  Only  this 
we  are  sure  of :  he  was  ' '  tempted  in  all  points  as  we 
are,"  and  here  is  one  of  the  most  distressing  forms  of 
human  affliction.  To  incapacitate  Jesus  from  making 
a  voluntary  sacrifice  of  himself  or  to  destroy  its  value 
as  the  act  of  one  not  in  full  possession  of  self-control, 
would  accomplish  Satan's  object  to  prevent  or  mar 
the  work  of  the  cross. 

Jesus  was  in  a  state  favorable  to  the  inroads  of 
such  an  attack.  There  are  in  the  records  evidences 
of  delicacy  of  temperament  and  nervous  organization. 
He  was  at  the  close  of  a  long  and  exhausting  work 
which  had  taxed  nerves  and  brain  and  mind.  The 
exciting  events  of  the  past  few  days  and  the  long 
hours  with  his  disciples  left  him  needing  rest  and 
quiet.  The  approach  of  his  crucifixion,  with  all  the 
attending  trying  events,  still  further  wrought  upon 
him.  It  was  Satan's  hour  to  assault  Jesus.  He  bears 
down  upon  Jesus  in  his  weakness  with  all  the  myste- 
rious yet  real  power  of  mind  over  mind.  Nerves  and 
brain  feel  the  awful  pressure.  That  great  and  power- 
ful and  inexpressively  malignant  being  presses  with 
all  his  mighty  power  upon  that  sinking  nature. 

We  can  well  believe  all  hell  is  present  to  assist  in 
that  which  will  give  them  such  a  prize.  To  so  control 
Jesus  even  for  a  time,  and  have  it  recorded  that  the 
work  of  Calvary  was  that  of  one  not  in  his  senses,  was 
a  plan  of  surpassing  subtlety.  Jesus  feels  the  awful 
pressure.  It  was  the  human  nature  which  was  the  sub- 
ject of  the  second  temptation.  Reason  seems  totter-, 
ing.  He  feels  as  if  in  the  mad  whirl  of c  insanity.  Such 
a  state  cannot  last  long.  Utter  wreck  seems  the  cer- 
tain consequence  of  the  fearful  strain.      In  the  dark- 


178  CHRIST    IN    HIS    EARTHLY    LIFE. 

ness  of  the  hour  it  might  have  seemed  as  if  it  was 
God's  will  to  let  him  fall  a  victim.  It  was  an  awful 
thought.  He  cries  out  in  his  agony  against  it,  begging 
to  be  spared  such  an  awful  blow.  Yet  under  all  is 
seen  the  immovable  submission  which  is  inwoven  into 
his  very  nature  and  cannot  change  even  in  that  awful 
vortex  of  mental  agony.  He  rises  to  seek  again  the 
group  he  brought  to  help  him  on  this  night  of  his  dire 
distress."  They  are  stupid  with  sleep  and  scarcely 
wake  to  hear  what  he  says  to  them.  So  he  leaves 
them,  to  return  to  the  final  conflict. 

This  seems  to  have  been  an  attack  upon  Jesus' 
physical  frame.  The  final  deliverance  and  the  final 
attack  is  thus  recorded :  *  *  Who  in  the  days  of  his 
flesh,  having  offered  up  prayers  and  supplications 
with  strong  crying  and  tears  unto  him  that  was  able 
to  save  him  from  death,  and  having  been  heard  for 
his  godly  fear,  though  he  was  a  Son,  yet  learned 
obedience  by  the  things  which  he  suffered."^  Satan, 
unable  to  sway  Jesus  from  his  purpose  or  to  incapac- 
itate him  for  it,  now  seeks  to  forestall  the  crucifixion 
by  forcing  him  to  a  premature  death  in  the  garden. 
It  would  not  be  a  moral  victory,  as  in  the  second 
temptation,  or  a  spiritual  victory  as  in  the  first  ;  but 
it  would  prevent  the  great  atonement.  Such  was 
Satan's  thought  and  purpose.  Nor  was  it  wholly  im- 
possible from  his  standpoint.  He  has  the  power  of 
death.  Jesus  was  physically  exhausted.  His  work 
had  taxed  all  his  not  very  great  strength.  Every 
miracle  was  a  draught  upon  his  energies.  "There 
went  virtue  out  of  him,"  we  read  of  one  healing  ;  but 
it  was  always  so.  In  a  sense  more  real  than  we 
know.  ''Himself  took  our  infirmities  and  bare  our 
diseases."  ^ 

The  frequent  wearinesses  mentioned  in  the  Gospels 
tell  of  wasting  strength  and  receding  powers.  It  is 
believed  by  competent  medical  authorities  who  have 

Ileb.  V.  7.  "  Matt.  viil.  17. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 79 

made  a  study  of  the  state  of  Jesus  before  and  in  his 
death,  that  he  was  during  all  his  ministry  suffering 
from  a  fatal  and  painful  disease.  The  bloody  sweat, 
the  water  flowing  from  the  heart  with  blood,  all  point 
to  abnormal  conditions  and  to  some  vital  derange- 
ment. In  all  this  we  see  the  opportunity  of  Satan. 
This,  then,  was  his  last  fierce  onslaught  on  Jesus. 
He  attacks  every  vital  organ  of  Jesus'  body.  The 
blood  seemed  to  desert  its  accustomed  channels,  to 
return  again  with  such  unnatural  force  to  the  frail 
tissues  which  held  it  as  to  ooze  in  drops  from  the 
pores  of  the  skin.  The  breath  seemed  to  stop  and 
leave  him  scarcely  able  to  recover  it.  The  damps 
of  death  were  upon  him.  Jesus  seemed  dying,  and 
dying  without  the  cross.  It  was  an  awful  thought  to 
him.  It  was  the  failure  of  all  for  which  he  had 
come.  To  reach  the  cross  was  the  great  desire  of 
Jesus.  For  this  he  came,  for  this  he  was  sent,  for 
this  a  body  was  given  him,  for  this  he  had  prepared  ; 
of  this  he  had  prophesied.  On  this  depended  all  the 
past,  while  countless  types  awaited  this  fulfilment. 
The  innumerable  private  and  public  sacrifices  all  were 
useless  without  this  redemption.  These  temptations 
were  doubtless  cumulative.  The  first  and  second 
were  still  upon  him  when  the  third  and  last  falls  with 
crushing  force  upon  the  sinking  Jesus.  Spirit,  soul, 
and  body  are  in  the  throes  of  the  awful  conflict. 
Humanly  speaking,  there  can  be  no  escape  or  re- 
covery. He  prayed  in  an  agony  of  desire.  It  could 
not  be  possible  God  would  permit  this  awful  thing  to 
happen.  He  cries,  **Let  this  cup  pass  from  me." 
Yet  if  it  is  the  will  of  God  so  to  humiliate  him  ;  if  in 
God's  infinite  wisdom  this  can  be  and  must  be, 
''Nevertheless  not  as  I  will  but  as  thou  wilt." 

The  victory  was  won,  but  Jesus  was  left  utterly 
exhausted.  He  had  not  strength  enough  to  finish  his 
work.  We  can  see  him  lying  prostrate  for  very 
weakness.      He    is    thus    helped :     * '  There    appeared 


l80  CHRIST    IN    HIS    EARTHLY    LIFE. 

unto  him  an  angel  from  heaven  strengthening  him."* 
Enough  strength  is  imparted  to  him  to  enable  him  to 
undergo  the  arrest  and  trial  and  scourging  and  smit- 
ing and  to  reach  the  cross  and  to  finish  his  work. 
He  returns  to  the  disciples,  and  together  they  step 
forward  into  the  open  to  meet  his  approaching 
fate. 

The  sting  in  the  soul  of  Jesus  in  his  last  hour  was 
that  his  death  was  to  be  brought  about  by  the  hand 
of  one  of  his  own.  This  also  finds  a  place  in  the 
prediction,  * '  Mine  own  familiar  friend,  in  whom  I 
trusted,  which  did  eat  of  my  bread,  hath  lifted  up  his 
heel  against  me."^  This  Jesus  quotes  at  the  table. 
Soon  after  he  hands  the  sop  to  Judas  who  thus  literally 
eats  of  Jesus'  bread.  Judas  appears  to  have  been  on 
terms  of  special  intimacy  with  Jesus.  ''Mine  own 
familiar  friend"  is  a  term  expressing  something  more 
than  discipleship.  He  seems  to  have  sat  next  to 
Jesus  at  the  table  and  to  have  enjoyed  his  confidence. 
Judas  was  not  allowed  to  enter  the  course  of  treason 
unrebuked.  Seven  distinct  warnings  can  be  seen 
given  by  Jesus  as  to  his  approaching  death,  each  suc- 
cessive announcement  more  definite  than  the  pre- 
ceding. Judas  hears  all,  and  must  have  known 
whom  he  meant  when  he  said,  *'One  of  you  shall 
betray  me. "  When  all  were  asking,  *  •  Lord  is  it  I  ?  " 
Judas  also  secretly,  for  the  disciples  did  not  know  of 
the  reason  of  his  going  out,  asks,  "Lord,  is  it  I?'' 
and  Jesus  responds  also  secretly,  "Thou  hast  said." 
He  hears  and  goes  out  on  his  awful  errand,  although 
the  words  of  Jesus  must  have  rung  in  his  ears,  ' '  Woe 
unto  that  man  through  whom  the  Son  of  man  is  be- 
trayed. Good  were  it  for  that  man  if  he  had  not 
been  born."^ 

It  is  difficult  to  understand  the  conduct  of  Judas. 
How  one  so  near  to  Jesus  and  on  such  terms  of  spe- 
cial intimacy  and  so  repeatedly  and  plainly  warned, 

^Luke  xxii.  43.  ^  Ps.  xli.  9.  ^  Matt.  xxvi.  24,  25. 


CHRIST    IN    HIS    EARTHLY    LIFE.  l8l 

could  have  deliberately  sold  his  Lord  is  scarcely  ca- 
pable of  explanation.  It  is  true  ' '  Satan  entered 
into  him;  "  but  there  was,  as  is  the  case  in  all  who 
fall,  a  preparation.  In  Judas  this  was  of  long  devel- 
opment. We  read,  '  *  He  was  a  thief  and  carried  the 
bag. "  There  appears  to  have  been  a  special  purpose 
in  Judas'  mind  for  the  sum  he  received  for  the  be- 
trayal of  Jesus.  The  end  of  his  guilty  act  and  life 
reveals  the  secret.  * '  Now  this  man  obtained  a  field 
with  the  reward  of  his  iniquity  ;  and  falling  headlong, 
he  burst  asunder  in  the  midst,  and  all  his  bowels 
gushed  out.  And  it  became  known  to  all  the  dwellers 
of  Jerusalem  ;  insomuch  that  in  their  language  that 
field  was  called  Akeldama,  that  is.  The  field  of  blood. 
For  it  is  written  in  the  book  of  Psalms,  Let  his  habi- 
tation be  made  desolate,  and  let  no  man  dwell 
therein. '  " 

The  fact  of  his  buying  this  place,  its  character, 
and  his  purpose  in  it  are  all  declared  here.  It  was  a 
sightly  place  overlooking  from  its  precipitous  location 
the  surrounding  country,  perhaps  the  city  of  Jerusa- 
lem, close  to  which  it  was  situated.  He  intended  it 
for  a  habitation  as  indicated  in  the  psalm,  **Let  his 
habitation  be  made  desolate."  He  had  bought  it 
either  by  bargaining  for  it  or  by  having  paid  part  for 
it.  The  thirty  pieces  of  silver  were  required  to  finish 
paying  for  it,  and  were  so  applied  after  his  death. 
He  had  set  his  heart  on  this  place.  He  has  it  in  full 
possession  except  for  thirty  pieces  of  silver.  His 
stealings  have  gone  into  it.  His  conscience  is  blunted 
to  right  and  wrong.  At  this  juncture  he  is  approached 
by  Satan.  It  is  intimated  to  him  he  can  make  money 
by  assisting  to  secure  Jesus.  He  perhaps  is  told  he 
might  as  well  make  it  as  any  one  else.  If  he  does 
not  some  one  else  will.  Perhaps  he  reasons,  Jesus  is 
able  to  save  himself,  and  will  doubtless  do  so.  Jesus' 
popularity  has  waned.      He  is  a  suspected  man  ;  some 

1  Acts  i.  18-20. 


1 82  CHRIST    IN    HIS    EARTHLY    LIFE. 

say,  beside  himself.  It  is  easy  to  disbelieve  in  an  un- 
popular religion  or  person.  Judas  has  lost  faith  in 
Jesus.  He  knows  his  integrity  but  everybody  doubts 
his  claims.  All  these  reasonings  pass  through  his 
mind  as  he  deliberates  this  thing  of  sin.  To  deliber- 
ate here  is  to  be  lost.  He  seeks  the  enemies  of  Jesus 
and  sells  his  Lord  and  Master. 

The  traitor  goes  out  to  his  self-chosen  task.     He 
knew   the   place,    for    Jesus    often    resorted   thither 
with  his  disciples.     A  band  of  men  is  given  to  him. 
He  places  himself   at  their  head.     He  guides  them 
accurately  to  the  garden.      Many  a  time  he  had  ac- 
companied  Jesus   thither.     Jesus   advances  to  meet 
him.     Judas  salutes  him  with  the  kiss  of  friendship. 
Jesus  replies,  "Judas,  betrayest  thou  the  Son  of  man 
with  a  kiss  ? "    It  was   the  manner  of   the   betrayal 
which  hurt  the  heart  of  Jesus.     They  had  often  ex- 
changed this  customary  salutation  of   love.      It  was 
the  fatal  act  for  Judas.     All  else  was  but  preparatory 
to  this  and  might  have  been  repented  of.     Jesus  was 
betrayed   and    Judas    damned   by   that   kiss.     Jesus 
chides  the  people  who  have  no  grievance  against  him 
for  their  coming  with  spears  and  staves  as  if  he  were 
a  thief,   reminding  them  they  could  have  taken  him 
any  time  in  the  temple.      He  rebukes  the  hasty  act 
of  Peter  in  drawing  his  sword  and  smiting  the  servant, 
and  heals   the  wound.     Then   they  lead  him  away. 
Judas  is  confounded  at  seeing  Jesus  thus  taken  and 
bound.      He  must  have  expected  Jesus  to  save  him- 
self as  before.      He  is  conscience-stricken.      He  rushes 
to  those  who  paid  the  money  to  him,  flings  it  down 
with  expressions  of  intense  remorse,  rushes  out  to  his 
coveted  possession,   fastens  a  rope  around  his  neck, 
casts  himself  over  the  precipice,  the  rope  breaks  and 
he  is  crushed  by  the  fall.      The  place  is  counted  ac- 
cursed  thenceforth,    and   is   used   for   the   burial   of 
strangers.^ 

^  Matt,  xxvii.   "^-lo  ;  Acts  i.  18-20. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 83 


The  story  of  the  sufferings  and  death  of  Jesus  have 
caught    the    attention  and  touched  the  heart  of   the 
world.      No  one  can  read  the  narrative  and  not  be  at 
least  silent  from  respect.      He  was  led  or  rather  dragged 
about  from  place  to  place  as  silent    and   submissive 
and  as  helpless,  so  far  as  physical  strength  or  resist- 
ance was  concerned,    as   the    lamb    to    which    he   is 
compared.      While  waiting  for  the  morning  and  the 
meeting  of  the  council,   he  stands  bound  and  silent. 
It  is  there  occurs  the  incident  in  which  Peter  figures 
so   disgracefully.      He   is   near   enough    to   Jesus  for 
recognition.     What  a  comfort   he   could   have    been 
and  what  immortality  of   glory  he  would  have   won 
by  even  a  word  of   comfort    addressed  to   Jesus,   or 
even  by  faithful  acknowledgment  and  silent  sympathy ! 
But  even  this  is  denied  Jesus.      He  must  bear  it  all 
alone.     At  length  the  day  comes,  and  the  trial  and 
all  its  tortures  of  body  and  mind.      His  strength  was 
exhausted  by  his  night  of  struggle  and  watching.     His 
pale  face  was   stained  with   the   bloody  sweat.     He 
stood  helpless  before  his  captors  who  were  hungry  for 
his  blood.      To  all  the  jeering  he  answers  not  a  word. 
Jesus    was    brought    successively   before    Annas, 
Caiaphas,  Pilate,  the  sanhedrim,  Pilate,  Herod,  Pilate 
again,   and  at   last   is  presented    to   the  people.      In 
each  every  right  and  precedent  were  violated.     Jesus 
was  found  guilty  on   two   charges,   and  for  these  he 
was  condemned  to  death.     These  were  that  he  claimed 
to  be  the  Son  of  God  and  the  King  of  Israel.      For 
the  first  he  was  condemned  by  the  Jewish  council, 
and  the  last  was  the  official  and  legal  accusation  hung 
on  the  cross  by  the  Roman  governor  Pilate.      Christ 
admitted    both    charges.      He    was    condemned    and 
treated  accordingly.      He  was  kept  bound,  was  smit- 
ten on  the  face,  the  hair  plucked  from   his  cheeks  : 
he    v\^as   arrayed  in  scarlet,   and  a  crown    of    thorns 


184  CHRIST   IN    HIS    EARTHLY   LIFE. 

placed  upon  his  head.  He  was  hooted  and  derided 
by  the  soldiery,  and  the  angry  crowd  cried  fiercely, 
**  Crucify  him, "  and  asked  the  release  of  a  murderer 
in  his  place. 

All  this  being  over  and  the  necessary  authority 
given  by  Pilate,  he  is  led  away  to  execution.  It  was 
no  uncommon  scene  in  Jerusalem.  The  usual  crowd 
gathered,  but  there  was  an  unusual  fierceness  in  their 
yelling.  There  were  some  present  who  were  of  im- 
portance and  not  usually  at  such  scenes.  They  were 
the  foes  of  Jesus  going  to  make  sure  he  was  crucified, 
and  to  gloat  over  his  disgrace  and  sufferings.  The 
procession  files  down  the  street  and  out  of  the  gate. 
We  may  picture  the  scene.  It  was  led  probably  by 
two  of  the  soldiers,  then  one  of  the  malefactors  bear- 
ing his  cross,  Jesus  bearing  his  cross,  then  the  second 
malefactor,  and  then  the  other  two  soldiers.  A  shout 
tells  the  forward  soldiers  something  has  happened. 
They  halt  and  look  back.  Jesus  has  fallen.  The  heavy 
cross  has  overtaxed  his  failing  strength,  and  he  lies  pros- 
trate on  the  ground.  With  a  curse  at  the  prisoner,  one 
of  them  pulls  the  cross  away,  and  then  roughly  drags 
him  to  his  feet.  He  stands  unsteady  a  moment.  The 
cross  is  laid  upon  a  stranger  who  happens  to  pass,  and 
the  procession  moves  forward  again.  A  woman's  voice 
is  heard  weeping,  and  bewailing  Jesus.  He  addresses 
her  a  word  of  comfort.  The  place  is  reached.  It  is  the 
common  scene  of  such  executions.  The  cross  is  laid 
upon  the  ground.  Jesus  stretched  upon  it.  He 
speaks.  * '  Father  forgive  them,  they  know  not  what 
they  do "  is  his  prayer.  Nails  are  driven  through 
each  hand  and  foot.  Then  it  is  lifted,  bearing  up  his 
body.  The  end  is  placed  in  a  hole,  one  soldier 
guides  it  to  its  place,  and  the  others  steady  it.  They 
press  the  earth  firm  about  it.  The  inscription  is 
placed  over  his  head,  ' '  This  is  Jesus  of  Nazareth  the 
King  of  the  Jews."  The  thieves  are  also  crucified. 
The   soldiers  wipe  the  perspiration   from  their  faces, 


CHRIST   IN    HIS    EARTHLY   LIFE.  1 85 

and  sit  down  to  rest.  The  victim's  clothes  are  their 
perquisites,  and  these  they  now  divide  among  them- 
selves. One  of  the  garments  is  a  woven  one.  It  can- 
not be  divided,  so  they  cast  lots  for  it.  There  is  now 
nothing  more  to  do,  so  they  sit  and  watch. 

In  the  crowd  there  are  many  who  know  of  his 
power.  They  had  seen  him  raise  the  dead.  Why 
should  he  not  deliver  himself  now,  they  ask.  There 
is  some  expectancy  that  he  will  do  so  ;  but  after  some 
time  passes  and  he  does  not,  all  conclude  that  he  is 
not  able  to  do  so.  They  now  begin  to  jeer  and  call 
upon  him  to  come  down  from  the  cross.  The  male- 
factors, who  at  first  called  upon  him  to  deliver  himself 
and  them,  finding  he  does  not  do  so,  turn  and  rail  at 
him.  One,  however,  afterward  repents  and  rebukes 
the  other,  and  turning  to  Jesus  says,  ' '  Lord  remem- 
ber me  when  thou  comest  in  thy  kingdom."  To  him 
Jesus  replies,  **  To-day  shalt  thou  be  with  me  in 
paradise."  He  was  the  first  of  the  blood-washed 
throng.  The  last  act  of  Jesus —  "  the  ruling  passion 
strong  in  death  "  — was  the  saving  of  this  poor  sinner. 
He  commends  his  mother  to  John  who  takes  her  im- 
mediately away  to  his  home,  thus  sparing  her  the 
agonizing  spectacle  further.  There  is  a  small  proph- 
ecy yet  unfulfilled.  It  was  written  in  the  Messianic 
psalm, ^  **  In  my  thirst  they  gave  me  vinegar  to  drink." 
So  Jesus  cried,  "  I  thirst."  A  sponge  dipped  in 
vinegar  is  lifted  to  his  lips  :  of  this  he  tastes.  All  is 
complete.      He  calls  aloud,  "It  is  finished." 

It  is  high  noon.  A  great  darkness  gathers  over 
the  sky.  The  people  are  terrified,  and  most  leave  the 
place.  No  human  eye  rests  upon  the  dying  Christ. 
Then  comes  to  him  an  agony  he  did  not  expect. 
The  agony  of  Gethsemane  was  awful,  but  this  far  ex- 
ceeds it.  There  entered  into  this  something  Jesus 
had  never  suffered  before.  What  it  was  is  seen  in  his 
cry,  *  *  My  God,  my  God,  why  hast  thou  forsaken 
me  } "     Heretofore  Jesus  had  the  constant  presence  of 

^  Psalms  Ixix.    21. 


1 86  CHRIST    IN    HIS    EARTHLY    LIFE. 

the  Father.  In  the  eternal  past,  in  creation,  in  the 
hfe  on  earth,  in  all  the  conflicts,  even  in  Gethsemane, 
God  was  with  him.  Now  God  leaves  him  to  die 
alone.  It  was  necessary.  It  was  the  portion  of  the 
sinner's  cup  which  Christ  was  draining  to  the  dregs. 
This  was  the  agony  of  the  cross.  To  be  separated 
from  the  Father,  to  cease  to  feel  his  presence,  to 
realize  that  his  face  was  averted,  was  the  bitterness 
of  Christ's  death.  It  was  the  last  stroke.  It  came  at 
the  ninth  hour.  He  repeats  the  words  of  the  psalm, 
"Into  thy  hands  I  commit  my  spirit,"  and  breathes 
out  his  life,  his  last  and  highest  act  of  perfect  submis- 
sion to  God  and  faith  in  him.  As  Jesus  died,  the 
earth  shook,  the  rocks  were  rent,  and  many  of  the 
dead  rose  ;  the  vail  of  the  Temple  was  rent  in  twain, 
and  the  darkness  rolled  away.  At  sundown  the 
soldiers  put  the  crucified  thieves  to  death.  They 
pierced  the  side  of  Jesus,  and  there  flowed  out  blood 
and  water.  The  earth  received  the  contents  of  his 
heart  and  arteries  and  veins.  The  blood  of  Jesus  was 
shed  literally  on  earth,  and  its  soil  received  it. 

Next  in  sacredness  to  the  custody  of  the  infant 
Jesus  was  the  care  of  his  lifeless  body.  To  another 
Joseph  it  was  committed.  The  two  Josephs  represent 
the  extremes  of  society ;  the  one  a  carpenter,  the 
other  a  councilor  and  a  man  of  wealth.  He  used  his 
influence  as  such  to  obtain  the  body  of  Jesus.  An- 
other councilor,  Nicodemus,  helped  him.  It  was  a 
hasty  burial  owing  to  the  approach  of  the  Sabbath. 
In  Joseph's  family  tomb,  not  as  yet  occupied,  Jesus 
was  laid.  The  Jevv^s  secured  a  guard  and  sealed  the 
sepulcher.  All  was  over.  Jesus  was  dead  and  buried. 
Man  and  Satan  had  done  their  worst. 

Reading  such  a  story  for  the  first  time,  one  would 
conclude  upon  his  guilt  without  further  evidence. 
We  would  say  that  one  so  universally  condemned  by 
friend  and  foe  and  by  all  the  constituted  authorities, 
must  be  very  wicked.      We  in  this  day  of  familiarity 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 8/ 

with  the  gospel  story  have  lost  our  feelings  of  horror 
at  the  knowledge  that  this  was  not  only  an  innocent 
man,  as  proved  by  all  these  trials,  but  that  this  Vv^as  the 
holiest  man  who  ever  lived  on  earth  ;  that  he  spent 
his  whole  Hfe  doing  good,  and  saved  thousands  from 
disease,  and  comforted  thousands  more  ;  that  he  only 
desired  to  be  permitted  to  continue  all  this  indefi- 
nitely and  extend  it  to  all  the  earth.  Besides  all 
that  he  was  the  legal  King  of  Israel,  and  entitled  to 
the  humble  allegiance  of  every  one  of  those  who  so 
derided  him.  He  was  their  Messiah  for  whom  they 
had  long  looked  and  on  whom  their  deliverance  as  a 
nation  depended.  More  still,  he  was  the  Son  of 
God.  All  this  he  substantiated  by  proofs  of  every 
kind  —  Scripture,  miracles,  and  witnesses. 

This  was  an  awful  crime  —  the  wickedest  act  ever 
done  on  this  or  any  other  world.  It  must  be  asked. 
Who  was  responsible  ?  It  was  begun  by  one  of  Jesus' 
own  followers,  who  went  to  the  enemies  of  Jesus  and 
offered  to  betray  him.  Jesus  laid  blame  on  all  the 
apostolic  band,  —  "One  of  yon  shall  betray  me." 
They  followed  this  by  all  forsaking  him  in  his  hour 
of  need,  and  one  with  oaths  denied  him  before  his 
enemies.  Not  a  soul  of  them  ever  lifted  a  voice  in 
his  defense.  Jesus  was  condemned  to  death  by  Israel. 
It  was  their  animosity  which  hunted  him  out  and 
finally  brought  him  to  the  cross.  Israel  can  never 
escape  the  stigma  of  having  crucified  their  Messiah. 
Last  of  all,  Jesus  was  ' '  crucified  under  Pontius  Pilate. " 
Pilate  represented  Rome,  and  Rome  ruled  the  world. 
The  whole  world,  then,  is  guilty  of  the  death  of 
Jesus.  The  church,  Israel,  and  the  world  crucified 
Jesus.  This  is  the  view  from  man's  standpoint.  It 
must  however  be  regarded  from  above  and  from  Jesus' 
own  personal  action  and  purpose. 

Everywhere  in  Scripture  God  is  represented  as 
sending  and  giving  Jesus,  and  he  as  coming  in  re- 
sponse to  the  will  of  God.      He  expressly  declared  his 


1 88  CHRIST   IN   HIS   EARTHLY   LIFE. 

death  to  be  voluntary.  ' '  Therefore  doth  the  Father 
love  me,  because  I  lay  down  my  life,  that  I  may  take 
it  again.  No  one  taketh  it  away  from  me,  but  I  lay 
it  down  of  myself.  I  have  power  to  lay  it  down,  and 
I  have  power  to  take  it  again.  This  commandment 
received  I  from  my  Father.  "^  Not  all  the  agencies 
could  have  caused  Jesus '  death  without  his  own  con- 
sent. The  sufferings  and  death  of  Jesus  affected  him- 
self also.  ' '  Though  he  were  a  Son  yet  learned  he 
obedience  by  the  things  which  he  suffered"  **It 
became  him,  for  whom  are  all  things,  and  by  whom 
are  all  things,  in  bringing  many  sons  unto  glory  to 
make  the  captain  of  their  salvation  perfect  through 
sufferings.  For  both  he  that  sanctifieth  and  they  who 
are  sanctified  are  all  of  one."^  The  course  traveled 
by  Jesus  and  every  believing  soul  is  the  same.  Jesus 
therefore  for  his  own  sake  endured  the  cross.  All  the 
discipline  any  soul  endures  of  suffering  necessary  to 
bring  it  into  the  condition  fit  for  fellowship  with  God, 
Jesus  also  passed  through. 

The  state  and  place  of  the  Spirit  of  Jesus  during 
the  time  between  his  death  and  resurrection  is  inti- 
mated by  his  promise  to  the  believing  malefactor, 
"  To-day  shalt  thou  be  with  me  in  paradise."^  Para- 
dise is  the  place  where  the  believer  is  after  death. 
There  the  dying  beggar  went.  Here,  then,  was  Jesus 
awaiting  his  resurrection  as  all  his  people  are  still  in 
this  happy  place.  He  thus  follows  our  path  in  this 
also.  It  is  said  of  the  saints  in  paradise  that  ''they 
rest  from  their  labors  and  their  works  do  follow 
them."  Rest  surely  Jesus  needed  after  the  fearful 
struggle.  He  was  not  yet  in  his  eternal  state.  If 
the  spirits  of  the  saints  need  and  can  experience  rest, 
so  could  he  who  was  walking  their  path  and  enter- 
ing into  all  their  needs  and  changes  and  experiences. 
Jesus  no  doubt  also  entered  into  the  enjoyment  of 
the  sweet  fellowship  of  the  saints  pictured  by  the  at- 

ijohn  X.  17,  18.         '  Heb.  v.  8  ;  ii.  lo,  II.      ^Luke  xxiii.  43. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 89 

titude  of  the  beggar  reclining  by  the  side  of  Abraham 
and  enjoying  whatever  is  represented  by  the  table 
which  is  necessary  to  the  figure  used  there.  Jesus 
also  no  doubt  told  the  saints  of  the  accomplishment  of 
the  work  of  the  cross  and  the  approaching  comple- 
tion of  it  in  his  resurrection.  Paradise  is  not,  how- 
ever, the  highest  place  of  the  believer.  It  is  simply 
where  the  saints  are  gathering  and  awaiting  the 
completed  church,  when  in  one  company,  all  will 
enter  into  the  highest  and  fullest  glory.  So  this  was 
not  the  exaltation  of  Jesus.  That  could  not  occur 
until  he  rose  from  the  dead,  and  ascended  to  the 
Father. 

Both  human  enemies  and  friends  were  asleep  ; 
neither  expecting  his  resurrection.  It  was  an  event 
in  which  the  inhabitants  of  the  unseen  worlds  were 
the  only  active  and  interested  spectators.  In  heaven 
the  resurrection  of  Jesus  was  eagerly  looked  for,  not 
as  a  doubtful  thing  or  as  a  critical  event,  for  in  their 
minds  knowing  him  as  they  did  and  having  him  in 
spirit  with  them,  they  knew  he  was  as  sure  to  become 
reunited  to  that  earthly  body  as  that  he  was  the  Son 
of  God.  But  it  was  longed  for  by  them.  It  was  the 
victory  over  death  they  wanted  to  see.  It  was  the  in- 
duction of  their  Lord  in  his  eternal  state  in  which  he 
was  to  become  possessed  of  an  immortal  human  body 
which  he  was  to  wear  forever,  and  in  which  he  was  to 
rule  in  glory  over  them  and  all.  Although  neither  the 
church  nor  the  world  understood  or  realized  it,  that 
first  Lord's  Day  was  the  day  of  crisis  in  the  affairs  of 
eternity  and  of  intensest  interest  to  both  heaven  and 
hell.  The  one  side  full  of  faith  and  the  other  full  of 
apprehension, —  all  were  watching  the  outcome  of  that 
day.  We  do  not  know  what  Satan  did  to  endeavor 
to  prevent  the  resurrection  of  Jesus.  He  who  conten- 
ded with  the  archangel  for  the  body  of  Moses  we  may 
be  sure  struggled  with  all  the  energy  of  his  mighty 
power  to  prevent  the  resurrection  of  Jesus.     The  ris- 


190  CHRIST    IN    HIS    EARTHLY    LIFE. 

ing  of  Jesus  threatened  his  supreme  authority  over 
man  by  death.      Hitherto  all  had  fallen  before  him. 

We  may  look  in  reverent  imagination  upon  the 
scene  within  the  sepulcher.  It  is  a  low-roofed  place, 
in  which  it  is  scarcely  possible  to  stand  erect.  There 
lies  the  form  we  saw  hanging  on  the  cross.  Loving 
hands  have  wrapped  it  in  a  clean  linen  cloth  and 
fragrant  spices.  Limbs  and  head  are  carefully  ad- 
justed. No  human  body  could  be  more  truly  dead 
than  that  one.  Jesus  died  a  broken-down  man,  and, 
as  we  have  seen,  was  probably  a  sufferer  from  a  fatal 
disease.  By  his  crucifixion  every  vital  organ  must 
have  been  wrenched  out  of  all  hope  of  restoration. 
His  heart  was  pierced  by  the  soldier's  spear,  which 
probably  emptied  the  entire  blood  from  the  body. 
He  had  lain  since  the  third  day  in  this  state.  The 
tomb  is  closed  by  a  stone  which  required  the  strength 
of  several  men  to  move.  It  was  sealed,  and  a  guard 
of  soldiers  watched  before  it.  No  one  of  his  own 
power  had  ever  come  out  from  the  dead,  and  there 
was  no  prophet  to  work  such  a  miracle.  To  human 
eyes  all  was  hopeless.  Except  his  own  word  and  the 
predictions  of  Scripture,  there  was  not  a  single  ray 
of  hope  that  Jesus  would  rise. 

The  preliminary  and  preparatory  events  of  the  res- 
urrection of  Jesus  are  thus  described  :  ''And  behold, 
there  was  a  great  earthquake  ;  for  an  angel  of  the 
Lord  descended  from  heaven,  and  came  and  rolled 
away  the  stone,  and  sat  upon  it.  His  appearance 
was  as  lightning,  and  his  raiment  white  as  snow  :  and 
for  fear  of  him  the  watchers  did  quake,  and  became 
as  dead  men."^  But  all  this  is  not  the  event  itself. 
We  may  with  reverent  minds  try  to  picture  it.  The 
Holy  Spirit  had  never  left  that  precious  form.  He  is 
the  giver  of  life.  Now  he  simply  exercises  his  office 
work.  Therefore  life  flows  through  that  lifeless  body. 
Lungs  and  brain  and  nerves  and  muscles  all  respond 
as  naturally  as  in  one  in  full  health.      The  cause  only 

1  Matt,  xxviii,  2-4. 


CHRIST    IN    HIS    EARTHLY    LIFE.  191 

of  that  life  and  movement  is  different.  Blood  is  the 
means  of  the  life  of  the  human  body,  but  not  so  in 
this,  for  it  is  absent  from  Jesus'  veins.  A  change, 
too,  takes  place  in  the  body  itself.  It  is  the  resur- 
rection change.  It  becomes  superior  to  natural  laws  ; 
yet  it  was  a  real  body.  Jesus  was  afterward  handled 
and  felt,  did  eat  and  drink,  was  heard  and  spoken  to, 
and  recognized.  It  was  true  corporeal  life  but  sus- 
tained by  the  immediate  power  of  the  Holy  Spirit. 
All  the  functions  of  the  body  were  in  full  state  of 
perfection.  It  was  the  same  yet  not  the  same.  The 
change  is  thus  described  :  * '  It  is  sown  in  corruption  ; 
it  is  raised  in  incorruption  :  it  is  sown  in  dishonor ; 
it  is  raised  in  glory  :  it  is  sown  in  weakness  ;  it  is 
raised  in  power :  it  is  sown  a  natural  body ;  it  is 
raised  a  spiritual  body."^ 

It  is  clothed  also  in  garments  of  immortality.  The 
garb  Jesus  wore  was  neither  his  former  raiment  nor 
the  grave-clothes.  There  should  be  no  difficulty  in 
accounting  for  his  being  supplied  with  clothing.  The 
angels  who  ministered  in  Gethsemane  could  do  so 
now  in  this  also.  Christ  entered  again  the  tabernacle 
he  occupied  so  long  and  is  now  to  inhabit  forever. 
He  opened  his  eyes  as  calmly  as  if  from  a  refreshing 
sleep,  sat  up  and  unwrapped  the  burial  clothes,  folded 
them  up  neatly  and  laid  them  aside,  the  napkin  which 
was  about  his  face  in  a  place  by  itself.  He  rose  and 
stepped  out  of  the  open  door. 

There  was  no  human  being  to  greet  the  risen 
Saviour.  Had  they  had  faith,  all  the  apostles  cer- 
tainly would  have  been  there  to  meet  him.  Jesus 
waited  about  the  sepulcher  and  saw  the  women  come 
and  go  away  again  in  haste  and  excitement  at  finding 
the  sepulcher  open  and  empty.  He  also  saw  Peter 
and  John  come  and  look  in  and  go  away  again.  He 
kept  himself  unseen  and  was  silent.  He  was 
evidently  looking  or  waiting  for  something.  He  was 
looking  for  what  he  constantly  longed  for  in  life  and 

1  I  Cor.  XV.  43,  44. 


192  CHRIST    IN    HIS    EARTHLY    LIFE. 

always  —  faith  in  himself  and  in  his  word.  Nothing 
so  delighted  him  on  earth  as  to  find  faith  in  any  one, 
and  nothing  so  grieved  him  as  unbelief.  Now  he 
longs  to  find  among  them  some  who  have  faith  to  be- 
lieve in  his  resurrection,  and  to  show  their  faith  by 
coming  to  the  sepulcher  to  meet  him.  But  he  finds 
none.  The  women  come  to  finish  the  embalming,  and 
not  to  see  a  risen  Jesus.  Peter  and  John  come  to 
the  sepulcher,  but  only  to  see  the  thing  reported  by 
the  women.  All  come  and  go  but  one,  and  she  re- 
mains, not  to  see  a  living  Saviour,  but  to  find  if  pos- 
sible where  they  have  taken  the  body.  It  seems 
strange  that  with  the  empty  sepulcher  before  them 
and  the  linen  clothes  and  the  napkin  folded  in  proper 
shape  and  place,  all  showing  Jesus'  careful  ways  and 
not  the  work  of  robbers  or  of  foes,  and  the  repeated 
predictions  of  Jesus  himself  in  mind,  and  the  appear- 
ance of  the  angels  and  their  message,  **He  is  not 
here  :  for  he  is  risen,  even  as  he  said.  Come  see  the 
place  where  the  Lord  lay,"^  —  it  is  strange  that  with 
all  this  they  did  not  believe  he  was  risen.  Jesus  found 
affection  for  himself  personally,  but  not  faith  in  his 
word.  They  were  yet  lacking  in  the  work  of  the 
Spirit,  without  which  faith  and  every  other  grace  and 
gift  are  impossible.  Their  need  was  set  before  them 
as  ours  is  set  before  us  for  our  self-examination,  by 
this  scene  about  the  empty  sepulcher.  Having  shown 
them  their  total  absence  of  faith,  he  now  proceeds  to 
the  revelation  of  himself. 

The  first  human  being  to  see  the  risen  Christ  and 
to  become  the  bearer  of  the  good  news  to  the  church 
was  Mary  Magdalene.  Why  was  she  selected  for  so 
great  an  honor,  as  great  almost  as  that  of  the  other 
Mary  who  gave  him  birth,  to  whom,  in  her  history, 
she  was  such  a  contrast  ?  She  had  been  a  great  sin- 
ner and  had  had  much  forgiven  and  loved  Jesus  cor- 
respondingly.     Mary  Magdalene    had  little  faith   but 

^  jNIatt.  xxviii,  6, 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 93 

great  love,  and  this  covers  a  multitude  of  shortcom- 
ings. For  the  same  reason  Peter  was  honored  above 
the  other  apostles.  Jesus  w^ill  overlook  anything 
w^here  there  is  true  love  for  himself.  An  act  of  Mary 
shows  her  great  love  and  little  understanding.  She 
lays  hold  on  him,  probably  falling  at  his  feet  and 
clasping  them,  as  the  other  women  did,  as  if  she 
feared  he  would  immediately  ascend  and  leave  her. 
To  her  Jesus  says,  '  *  Take  not  hold  upon  me  ;  for  I 
am  not  yet  ascended  to  the  Father. "  ^  As  much  as 
to  say,  You  need  not  hold  me  ;  I  am  not  leaving  you 
immediately.  He  gives  her  a  message  to  the  disciples 
whom  he  now  for  the  first  time  calls  *'  my  brethren." 
Having  been  now  made  perfect  by  suffering  he  is  not 
ashamed  to  call  them  so.  He  follows  his  message  by 
a  personal  appearance  to  two  of  the  disciples,  and  by 
these  successive  means  prepares  the  apostles  gradually 
for  the  startling  event  of  his  appearance. 

There  is  no  record  of  the  doings  or  state  of  the 
apostles  during  the  time  Jesus  lay  in  the  sepulcher. 
Jesus  had  said,  ' '  Ye  shall  be  scattered  every  man  to 
his  own,  and  shall  leave  me  alone. "  ^  The  record 
tells  us  that  at  his  arrest  the  disciples  left  him  and 
fled.  Peter  followed  into  the  palace  afterward  only 
to  deny  him  thrice.  John  also  was  in  the  assembly 
but  silent.  They  no  doubt  engaged  with  all  others  in 
the  duties  and  services  of  the  passover  feast.  Their 
state  may  be  seen  reflected  in  the  account  of  the  two 
Jesus  met  on  the  way  to  Emmaus.  They  said,  *  *  We 
hoped  that  it  was  he  which  should  redeem  Israel." 
The  whole  company  of  disciples  no  doubt  shared  these 
feelings.  All  were  sad,  disappointed,  and  hopeless. 
No  doubt  there  was,  too,  the  usual  feelings  we  all 
have  at  the  loss  of  dear  ones,  and  especially  the 
very  common  feelings  of  self-reproach  at  real  or 
fancied  neglect  or  wrongs  done  to  the  dear  de- 
parted.    They  all  had    occasion    for    such    thoughts 

^  John  XX.  17,  margin.  2  jo|-,n  xvi  :32. 


194  CHRIST    IN    HIS    EARTHLY    LIFE. 

and  especially  Peter.  There  was  apprehension 
also.  They  were  the  followers  of  a  condemned 
and  executed  leader.  They  share  his  odium  and  guilt. 
They  may  perhaps  meet  the  same  fate.  They  meet 
the  third  day,  the  doors  locked  for  fear  of  the  Jews. 
There  has  come  startling  intelligence  of  the  open  and 
empty  sepulcher  and  that  angels  had  been  seen  and 
that  they  had  said  that  Jesus  was  alive.  Some  of  the 
apostles  ran  to  the  sepulcher  and  found  it  empty. 
Finally,  Mary  Magdalene  appears  and  tells  them  she 
has  seen  the  Lord,  and  then  later  Peter  comes  and 
announces  that  he  also  has  seen  Jesus  ;  and  just  at 
evening  the  two  disciples  come,  breathless,  to  tell  of 
their  seeing  Jesus,  of  their  talk,  and  his  breaking 
bread  with  them,  and  recognizing  him  as  he  did  so. 

We  can  imagine  their  condition.  Intense  ex- 
citement and  expectancy  must  have  filled  every  mind. 
They  were  nervous  and  strained  to  the  keenest  atten- 
tion to  every  passing  sound  and  step.  They  were 
questioning  each  other  and  asking  and  giving  opinions. 
In  the  midst  of  this  excited  company  the  object  of  all 
their  thoughts  suddenly  appeared.  Perhaps  he  was 
there  all  the  time  and  listening,  as  at  the  sepulcher, 
and  for  the  same  purpose.  Surely  now  they  will  be- 
lieve. They  had  every  reason  to  cast  away  every 
doubt,  but  it  is  clear  that  they  did  not  yet  believe. 
Unbelief  is  a  stubborn  thing.  Nothing  but  the  power 
of  the  Holy  Spirit  will  drive  it  out. 

The  first  words  of  Jesus  were,  **  Peace  be  unto 
you."  It  was  a  common  salutation  but  fraught  also 
with  meaning  to  them  in  their  condition.  They 
needed  peace  just  then.  A  nervous  and  excited  state 
is  not  favorable  to  the  work  of  grace.  Its  effects  are 
transient  and  unreliable,  and  liable  to  suspicion  by 
the  subject  and  by  others.  But  there  was  a  deeper 
meaning,  as  he  showed  by  repeating  the  salutation, 
and  the  significant  act  v;ith  which  he  accompanied 
the  words  and  their  changed  feelings,  "And  when  he 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 95 

had  said  this,  he  showed  unto  them  his  hands  and  his 
side.  The  disciples  therefore  were  glad  when  they 
saw  the  Lord."^  Here  was  an  answer  to  all  their 
self-reproaches.  Doubtless  they  would  have  cast 
themselves  at  his  feet  in  humiliating  confessions  of 
cowardice  and  unfaithfulness  and  unbelief.  But  with 
greathearted  graciousness  he  gently  stops  them  with 
these  words  of  full  forgiveness  and  blessing. 

But  there  was  a  deeper  and  broader  meaning  yet 
in  these  simple  words  of  Jesus  and  the  act  with  which 
they  were  accompanied  and  the  succeeding  words  and 
acts,  which  were  as  follows ;  ' '  Peace  be  unto  you  : 
as  the  Father  hath  sent  me,  even  so  send  I  you. 
And  when  he  had  said  this,  he  breathed  on  them, 
and  said  unto  them,  Receive  ye  the  Holy  Ghost  : 
Whose  soever  sins  ye  forgive,  they  are  forgiven  unto 
them ;  whose  soever  sins  ye  retain,  they  are  re- 
tained."^ The  raised  hands  were  the  proclamation 
of  the  gospel  of  the  crucified  and  risen  Saviour.  The 
repeated  salutation  of  **  Peace  be  unto  you,"  gives 
the  verbal  message.  There  is  the  proclamation  of 
the  three  forms  of  peace,  —  peace  /7'07n  God,  peace 
wtt/i  God,  and  the  peace  of  God.  The  latter  covered 
peace  for  the  past  with  all  its  sins  and  mistakes  ; 
peace  for  the  present,  with  all  its  anxieties  and  bur- 
dens ;  and  peace  for  the  future,  with  all  its  hopes 
and  fears  down  to  the  end  and  into  eternity. 

The  authority  Jesus  conferred  on  the  apostles  is 
seen  in  these  words,  * '  As  the  Father  hath  sent  me, 
even  so  send  I  you  ; "  *  *  Whose  soever  sins  ye  for- 
give, they  are  forgiven  unto  them  ;  whose  soever  sins 
ye  retain,  they  are  retained."  These  words  were 
spoken  to  the  apostles  alone,  and  this  authority  for 
them  alone.  This  was  the  great  commission  given 
the  apostles,  in  which  they  after  spoke  and  wrote  and 
,  acted  in  Christ's  stead.  He  accompanied  these  words 
with  this  significant  act  and   word — "He   breathed 

^  John  XX.  20.  2  joViri  xx.  21-23. 


196  CHRIST    IN    HIS    EARTHLY    LIFE. 

on  them  and  saith  unto  them,  Receive  ye  the  Holy 
Ghost." 

The  apostles  only  were  present,  and  it  was  an  ex- 
clusive commission  which  was  given  them.  We  do 
not  read  of  this  being  repeated  or  given  any  others. 
The  time  was  forty  days  before  the  public  and  gen- 
eral giving  of  the  Holy  Ghost  at  Pentecost.  The  act 
was  intensely  personal  on  the  part  of  Jesus  and  the 
apostles  also.  It  was  therefore  a  transferrence  by 
Jesus  of  his  life  and  work  to  the  apostles. 

The  act  and  words  are  mutually  explanatory. 
All  that  breath  is  to  the  body,  the  Holy  Spirit  is  to 
the  believer.  It  is  life.  Jesus  said,  "I  came  that 
they  may  have  life,  and  may  have  it  abundantly."^ 
Now  he  fulfils  this.  He  imparts  to  them  his  own  life 
by  the  Spirit  as  there  was  imputed  to  them  life  by  his 
death  and  resurrection.  Breath  means  speech.  They 
were  to  be  witnesses  for  him.  In  this  simple  act  we 
have  the  very  thing  called  **  inspiration."  In  this, 
then,  Christ  shows  us  not  only  that  his  apostles  were  to 
be  inspired,  but  how.  He  himself  breathed  into  them. 
He  authorized  them  to  speak  and  write  as  he  himself. 
So  here  we  have  the  word  and  act  of  Christ  to  show 
that  the  writings  of  his  apostles  are  of  equal  inspira- 
tion with  his  own.  All  was  received  by  simple  faith. 
They  saw  nothing  and  felt  nothing.  They  were  to 
receive  and  to  believe  that  he  then  gave  the  Holy 
Spirit  to  them,  all  on  his  word.  The  effects  of  this 
interview  and  experience  are  seen  in  the  apostles  in 
the  absence  of  the  disturbed  feelings,  in  their  joy  at 
his  ascension,  in  filling  the  vacant  apostleship,  and 
patient,  faithful  waiting  and  holding  of  the  others 
about  them  in  prayer  until  the  outpouring  of  Pente- 
cost. 

While  this  was  for  the  apostle,  there  is  a  lesson  of 
the  work  of  Christ  in  giving  the  Holy  Spirit  here  for 
all.     The  believer  has  the  same  spirit  as  Jesus  had  on 

1  John  X.  10. 


CHRIST    IN    HIS    EARTHLY    LIFE.  IQ/ 

earth.  All  that  he  had  and  did  we  may  in  a  meas- 
ure also  enjoy  and  do.  We  have  his  life  imparted  as 
well  as  imputed.  We  are  to  receive  all  by  faith. 
' '  Received  ye  the  Spirit  by  the  works  of  the  law,  or 
by  the  hearing  of  faith  ?  .  .  .  He  therefore  that  sup- 
plieth  to  you  the  Spirit  and  worketh  miracles  among 
you,  doeth  he  it  by  the  works  of  the  law,  or  by  the 
hearing  of  faith  ?  .  .  .  That  we  might  receive  the 
promise  of  the  Spirit  through  faith.  "^  There  is  no 
need  of  waiting  for  signs  or  feelings.  We  may  take 
Christ  at  his  word  and  accept  the  Holy  Spirit  as  fully 
and  as  freely  as  we  do  Christ  himself,  and  go  our 
way  believing  we  have  received.^  The  sight  of  the 
crucified  and  risen  Christ  and  his  many  promises  all 
furnish  the  same  warrant  for  accepting  the  Holy  Spirit 
as  for  accepting  the  salvation  of  which  Jesus  is  the 
Finisher  as  well  as  the  Author. 

The  forty  days  between  the  death  and  ascension 
of  Jesus  were  a  time  of  great  activity  with  him.  We 
are  not  to  suppose  that  the  ten  appearings  to  his  dis- 
ciples were  all  such  appearings  during  that  time  any 
more  than  the  few  miracles  recorded  were  all  he 
wrought  in  his  life.  The  list  given  by  Paul  of  the 
appearings  of  Christ  is  not  inclusive.  It  does  not 
enumerate  half  of  the  gospel  list.  It  omits  that  to  the 
women  and  the  two  going  to  Emmaus.  The  state- 
ment is  made  by  Peter  that  he  appeared  *  *  not  to  all 
the  people,  but  unto  witnesses  that  were  chosen  be- 
fore of  God,  even  to  us,  who  did  eat  and  drink  with 
him  after  he  rose  from  the  dead."^  The  meaning  of 
this  is  that  he  did  not  appear  to  the  public  but  only 
to  his  own,  that  they  might  be  witnesses  of  his  actual 
resurrection.  There  were  reasons  for  his  not  appear- 
ing to  the  world.  The  last  seen  of  Jesus  by  the  world 
was  on  the  cross,  which  is  their  only  sight  until  he 
comes  in  judgment. 

^Gal.  iii.  3,  5,  14.  ^Ma.T]i.  xi.  24.  s^^tsx.  41. 


198  CHRIST    IN    HIS    EARTHLY    LIFE. 

After  the  account  of  his  call  to  Thomas  to  put  his 
finger  in  the  print  of  the  nails  and  his  hand  into  his 
side,  John  writes,  ' '  Many  other  signs  therefore  did 
Jesus  in  the  presence  of  his  disciples,  which  are  not 
written  in  this  book  ;  but  these  are  written  that  ye 
may  believe  that  Jesus  is  the  Christ,  the  Son  of 
God,  and  that  believing  ye  may  have  life  through  his 
name."^  The  reasons  for  believing  that  this  state- 
ment refers  to  the  events  of  the  forty  days  and  not  to 
the  entire  life  of  Jesus  are  as  follows  :  John  makes  a 
further  general  statement  covering  the  life  of  Jesus  at 
the  close  of  the  book,  and  it  does  not  seem  probable 
he  would  make  two  such  statements.  The  first  is 
the  less  in  force  and  scope  of  the  two,  and  evidently 
refers  to  a  lesser  time  and  sphere.  Again,  John  often 
in  his  gospel  interjects  such  local  remarks  in  his  nar- 
rative referring  to  the  immediate  subject  in  hand. 
Further  the  expression,  **  Other  signs,"  refers  to  the 
one  just  preceding,  of  asking  Thomas  to  put  his  finger 
in  the  print  of  the  nails  and  thrust  his  hand  into  his 
side.  Jesus  did  not  give  such  signs  during  his  life, 
though  often  asked  for  them  by  the  Jews.  Again, 
these  signs  were  done  "in  the  presence  of  the  dis- 
ciples" and  evidently  for  their  special  benefit,  all  of 
which  was  true  of  his  resurrection  acts  and  not  true 
of  his  former  miracles.  But  the  purpose  of  the  signs 
shows  clearly  when  they  were  wrought.  * '  These  are 
written  that  ye  may  believe  that  Jesus  is  the  Christ, 
the  Son  of  God,  and  that  believing  ye  may  have  life 
through  his  name."  As  Alford  states  it,  "The  mere 
niiracle  faith  so  often  reproved  by  our  Lord,  is  not 
that  intended  here.  This  vs^  faith  i?i  himself  diS  Christ 
the  Son  of  God."*'  We  must  remember  that  we  here 
stand  on  resurrection  ground,  and  it  is  this  great  fact 
which  is  now  being  demonstrated.  It  is  proof  of,  and 
faith  in,  the  risen  Christ  which  is  the  subject  of  these 
words  of  John. 

1  John  XX.  31. 

''^  Alford's  Greek  Testament;   London,  1868,  Vol.  4,  p.  913. 


CHRIST    IN    HIS    EARTHLY    LIFE.  1 99 

We  know  by  the  character  of  the  ten  specimen 
appearances  and  deeds  of  the  risen  Jesus  what  the 
others  were.  We  may  beheve  that  he  appeared  to 
his  assembled  apostles  many  times,  perhaps  every 
Lord's  day.  This  was  so  called  because  it  was  the 
Lord's  day  for  meeting  with  them.  Seven  such  meet- 
ings could  have  taken  place.  He  doubtless  appeared 
to  many  as  he  did  to  the  two  on  the  way  to  Emmaus. 
Many  such  homes  doubtless  enjoyed  his  visits.  Per- 
haps in  distant  places  he  appeared,  and  to  humble 
persons  whose  narratives  are  not  recorded,  and  to 
feeble  and  old  persons  who  like  Simeon  and  Anna 
were  waiting  for  the  consolation  of  Israel. 

We  know  he  went  to  Galilee,  and  met  his  people 
there.  It  seems  almost  certain  he  would  visit  again 
the  loved  circle  at  Bethany,  and  that  Martha  would 
know  a  new  meaning  to  his  word,  ' '  I  am  the  resur- 
rection and  the  life  ;  "  and  that  Lazarus  whom  he 
loved  —  that  sad,  silent  character  —  would  have  an- 
other sight  of  him  who  was  more  than  life  to  him. 
Joseph  and  Nicodemus  saw  the  form  they  bore  to  the 
tomb  living  with  a  new  life,  and  the  latter  saw  what 
he  further  meant  by  being  born  again.  Mary  saw 
once  more  him  who  was  more  to  her  than  son,  and 
the  sword  wound  in  her  heart  was  healed.  Zaccheus 
may  have  welcomed  the  divine  guest  once  more  to 
his  home  and  the  woman  at  the  well  given  him  drink 
again.  By  the  seashore,  at  their  tables,  by  the  way- 
side, in  their  assemblies,  on  the  hillsides,  at  night 
and  by  day,  by  appointment  and  unexpectedly,  Jesus 
came  to  his  loved  brethren.  He  fulfilled  his  promise, 
**I  will  not  leave  you  comfortless.  I  will  come  to 
you."  Their  joy  is  full.  Their  Lord  lives  to  die  no 
more. 

What  he  did,  too,  we  are  told.  He  instructed 
those  who  did  not  know  the  meaning  of  his  death. 
He  comforted  weeping  ones  like  Mary.  He  convinced 
doubting  ones  like  Thomas.  He  met  and  forgave 
faithless  ones,  as  Peter,  and  met  and  helped  some  in 


200  CHRIST    IN    HIS    EARTHLY    LIFE. 

their  needs,  as  the  seven  fishermen  who  had  caught 
nothing,  but  whom  he  directs  to  a  bountiful  haul  of 
fish.  In  short,  he  ministered  to  body,  to  soul,  and 
to  spirit  as  he  did  before.  He  showed  them  he  was 
to  be  an  ever-present  friend  and  helper  in  all  their 
needs.  They  learned  for  themselves  what  they  after- 
ward taught  to  us,  *  *  Casting  all  your  anxiety  upon 
him,  because  he  careth  for  you."  By  the  lessons  of 
the  imminence  of  the  Lord  they  learned  the  truth  of 
his  constant  presence  with  each  one  of  them  wherever 
they  might  be  or  whatever  their  temporal  or  spiritual 
needs  or  states.  There  is  this  difference  however  be- 
tween the  resurrection  and  earthly  life  of  Jesus.  In 
the  latter  he  ministered  to  all.  In  his  resurrection 
life  he  confined  himself  to  his  own  people. 

The  last  appearing  of  Jesus  was  to  his  assembled 
church.  It  was  great  in  significance,  as  was  the  first. 
The  place  of  departure  was  chosen  for  many  evident 
reasons.  ''He  led  them  out  until  they  were  over 
against  Bethany."^  It  was  close  to  the  little  home 
so  dear  to  him.  It  was  on  the  road  along  which  he 
had  come  riding  in  his  formal  approach  to  offer  him- 
self to  Israel  as  their  Messiah.  It  was  as  near  to  Je- 
rusalem as  could  be  and  not  be  seen  from  the  great 
city.  It  was  on  the  Mount  of  Olives,  and  it  was 
written,  *'His  feet  shall  stand  in  that  day  upon  the 
Mount  of  Olives,"  the  point  of  departure  being  the 
place  of  arrival.  It  was  the  place  from  which  he  be- 
held the  city  and  wept  over  it.  Here  he  gathers  the 
company  about  him.  He  had  already  announced  to 
his  apostles  the  resumption  of  his  administrative 
work,  saying,  * '  All  authority  hath  been  given  unto 
me  in  heaven  and  on  earth."  He  had  further  given 
them  their  command  as  to  the  work,  saying,  **  Go  ye 
therefore  and  make  disciples  of  all  the  nations,  bap- 
tizing them  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost  :  teaching  them  to  observe 

*  Luke  xxiv.  50. 


CHRIST    IN    HIS    EARTHLY    LIFE.  20 1 

all  things  whatsoever  I  commanded  you  :  and  lo,  I  am 
with  you  alway  even  unto  the  end  of  the  world.  "^ 
Now  he  gives  them  the  parting  promise,  ''Ye  shall 
receive  power,  when  the  Holy  Ghost  is  come  upon 
you  :  and  ye  shall  be  my  witnesses  both  in  Jerusalem, 
and  in  all  Judea  and  Samaria,  and  unto  the  uttermost 
part  of  the  earth. "^  "And  behold,  I  send  forth  the 
promise  of  my  Father  upon  you  :  but  tarry  ye  in  the 
city,  until  ye  be  clothed  with  pov/er  from  on  high."' 
All  has  now  been  fmished  which  he  came  to  say 
and  do. 

The  ascension  of  Jesus  is  thus  simply  described  by 
one  of  the  witnesses  :  "He  lifted  up  his  hands,  and 
blessed  them.  And  it  came  to  pass,  while  he  blessed 
them,  he  parted  from  them,  and  was  carried  up  into 
heaven, "and  a  cloud  received  him  out  of  their  sight."* 
He  was  hid  from  their  sight,  but  they  were  not  hid- 
den from  his.  He  looks  down  upon  the  little  com- 
pany at  his  feet.  They  are  his  flock.  They  heard 
his  voice  and  followed  him.  He  remembers  none  of 
their  failures  or  faithlessness.  They  are  inexpressibly 
dear  to  him.  They  were  the  germ  of  the  church,  the 
depositaries  of  his  truth  for  all  the  world  and  all 
the  age.  He  is  leaving  them  as  sheep  among  wolves. 
They  are  to  face  untold  dangers  for  his  sake,  and  to 
suffer  joyfully  and  at  last  to  die,  some  of  them  as  he 
died,  from  love  to  him.  But  they  are  to  be  kept 
true  and  to  finish  their  course  in  triumph  and  to  meet 
him  in  glory.  As  he  rises,  a  larger  scene  meets  his 
view.  Jerusalem  was  spread  out  before  him.  It  has 
crucified  him.  But  he  had  cried,  "Father,  forgive 
them,"  as  his  blood  flowed  out,  and  the  prayer  sealed 
with  his  heart's  blood  will  be  answered.  It  was  the 
city  of  David,  and  he  remembered  his  promise  to 
David  that  his  seed  should  sit  on  his  throne.  It  was 
the  site    of   his  Father's   House.     Temple   and   city 

1  Matt,  xxviii.  19,  20.  2  Acts  i.  8. 

3  Luke  xxiv.  49.  *Luke  xxiv.  50,  51  ;  Acts  i.  9. 


202  CHRIST     IN     HIS    EARTHLY    LIFE. 

must  and  will  be  redeemed.  He  rises  still  higher. 
The  land  of  Israel  is  all  before  him.  He  had  walked  its 
roads  and  preached  and  healed  from  village  to  village. 
Under  the  open  sky  he  as  Jehovah  promised  Abra- 
ham that  land  in  possession  forever.  He  has  sealed 
that  covenant  afresh  with  his  blood.  He  remem- 
bers Israel's  early  love,  their  following  him  into  and 
through  the  wilderness.  He  calls  to  mind  all  the 
long  line  of  faithful  men  and  women  who  had  kept 
his  truth.  For  a  time  they  are  to  be  hardened,  but 
he  knows  they  are  to  ''look  upon  him  which  they 
have  pierced, "  and  to  receive  him  as  their  Messiah. 

As  he  ascends,  a  still  larger  scene  meets  his  eye. 
The  world  he  made  and  has  just  redeemed  rolls  at 
his  feet.  Surely  he  paused  to  gaze  upon  it.  Suc- 
cessively its  cities  swarming  with  people  and  all  its 
lands  with  their  many  tribes  of  men  pass  in  review 
before  him.  To  save  this  world  he  came.  It  is  his 
by  creation  and  now  by  redemption.  It  was  all  in 
his  mind  as  he  hung  upon  the  cross.  He  took  all  its 
load  of  sin  upon  himself  and  expiated  all  by  one 
sacrifice.  He  had  left  his  heart's  life-blood  in  its 
soil.  He  thinks  of  the  coming  centuries  of  wars  and 
famines  and  gospel  proclamation.  He  knows  that 
out  of  every  nation  and  tongue  and  tribe  and  people 
shall  they  come  to  sit  down  with  him  in  his  kingdom  ; 
and  after  some  ages  shall  pass,  the  earth  shall  be  full 
of  the  glory  of  the  Lord  as  the  waters  cover  the  sea. 

An  event  occurred  in  the  history  of  Jesus  after  his 
death  which  is  thus  described  :  '•  Christ  also  suffered 
for  sins  once,  the  righteous  for  the  unrighteous,  that 
he  might  bring  us  to  God  ;  being  put  to  death  in  the 
flesh,  but  quickened  in  the  spirit  ;  in  which  also  he 
went  and  preached  unto  the  spirits  in  prison,  which 
aforetime  were  disobedient,  when  the  longsuffering  of 
God,  waited  in  the  days  of  Noah,  while  the  ark  was 
a  preparing,  wherein  few,   that  is,   eight  souls,  were 


CHRIST    IN    HIS    EARTHLY    LIFE.  203 

saved  through  water.  "^  This  is  a  much-disputed  pas- 
sage. It  has  been  interpreted  as  meaning  only  that 
Jesus  preached  through  Noah  who  had  the  Spirit  of 
Christ.  Undoubtedly  Jesus  did  by  his  spirit  preach 
through  Noah  as  through  all  the  prophets  from  that 
day  on.  But  this  statement  goes  far  beyond  that. 
Alford  thus  writes  on  this  passage,^  "Jesus  went  to 
the  place  of  custody  of  departed  spirits,  and  there 
preached  to  these  spirits  which  were  formerly  dis- 
obedient when  God's  longsuffering  waited  in  the  days 
of  Noah.  Thus  far  I  conceive  our  passage  stands 
committed  ;  and  I  do  not  believe  it  possible  to  make 
it  say  less  or  other  than  this.  Meyer  states,  '  This  is 
the  view  of  the  oldest  Fathers  of  the  Greek  and  Latin 
churches  as  also  of  the  greater  number  of  the  later 
and  modern  theologians.'" 

The  visit  of  Christ  to  this  place  is  also  referred 
to  by  both  Peter  and  Paul  in  a  quotation  from  the 
Psalms  :  ' '  Thou  wilt  not  leave  my  soul  in  Hades, 
neither  wilt  thou  give  thy  Holy  One  to  see  corrup- 
tion ; "  '  *  He  foreseeing  this,  spake  of  the  resurrection 
of  the  Christ,  that  neither  was  he  left  in  Hades,  nor 
did  his  flesh  see  corruption."*  It  is  also  referred  to 
by  Paul  in  these  words,  ' '  He  that  ascended,  what  is 
it  but  that  he  also  descended  into  the  lower  parts  of 
the  earth  ?  "  * 

The  purpose  of  this  preaching  of  the  gospel  to  these 
is  thus  referred  to  by  the  same  apostle  who  gives  the 
first  passage  :  '  *  For  unto  this  end  was  the  gospel 
preached  even  to  the  dead,  that  they  might  be  judged 
according  to  men  in  the  flesh,  but  live  according  to 
God  in  the  spirit."^ 

To  these  spirits  Jesus  preached  the  gospel.  It 
was  the  perfect  gospel  only  then  fully  prepared  by  the 
atonement  for  sin.  The  same  gospel  by  which  we  and 
all  are  saved.     The  hearers  were  those  who  had  lived 

*i  Peter  iii.  i8-20.  ^  Greek  Testament,  4  Vols.,  London,  1869. 

*  Acts  ii.  27,  31.  *  Eph,  iv.  9.  ^  Peter  iv.  6. 


204  CHRIST    IN    HIS    IeArTHLY    LIFE. 

and  died  without  any  gospel  or  any  law.  They  are 
thus  referred  to  by  Paul  :  ' '  For  until  the  law  sin  was 
in  the  world  :  but  si-n  is  not  imputed  when  there  is  no 
law.  Nevertheless  death  reigned  from  Adam  until 
Moses,  even  over  them  that  had  not  sinned  after  the 
likeness  of  Adam's  transgression,  wha  is  a  figure  of 
him  that  was  to  come."^  This  mission  of  Jesus  he 
referred  to  in  his  opening  sermon  describing  the  er- 
rands he  came  to  fulfil  :  "He  hath  sent  me  to  pro- 
claim release  to  the  captives.'"^  He  looked  forward 
to  this  from  the  beginning  of  his  mission. 

The  following  scripture  gives  the  account  of  the 
full  success  of  this  gospel  mission  of  Jesus  :  **  Where- 
fore he  saith,  when  he  ascended  on  high,  he  led  cap- 
tivity captive  and  gave  gifts  unto  men.  (Now  this,  He 
ascended,  what  is  it  but  that  he  also  descended  into 
the  lower  parts  of  the  earth  ?  He  that  descended  is 
the  same  also  that  ascended  far  above  all  the  heavens, 
that  he  might  fill  all  things.)"^  The  term  '*  captiv- 
ity "  refers  to  those  taken  by  the  enemy  and  afterward 
recaptured  by  their  own  friends  again.  It  is  so  ap- 
plied to  the  captive  Israelites  by  Deborah:  "Arise, 
Barak,  and  lead  thy  captivity  captive."*  Rev.  Elijah 
R.  Craven,  D.  D. ,  writes  as  follows  :  ^  "  Christ,  be- 
tween the  periods  of  his  death  and  resurrection,  de- 
livered from  Hades  a  captivity  contained  therein. 
.  .  .  The  fact  that  he  did  so  the  writer  believes  to 
be  referred  to  in  several  passages. " 

This  was  a  victory  over  Satan  such  as  Christ  de- 
scribed in  this  scripture  :  "  No  one  can  enter  into  the 
house  of  a  strong  man,  and  spoil  his  goods,  except  he 
first  bind  the  strong  man  ;  and  then  he  will  spoil  his 
house."  ^  Having  bound  the  strong  man,  Christ  now 
spoiled  his  house. 

It  was  Christ  remembering  his  first  human  friend 

^  Rom.  V.  13,  14.  2  Lul^e  iv,  18. 

^Eph.  iv.  8-10.  *  Judges  V.  12. 

f^Lange's  Commentary,  Revelation;  New  York,  1874;  pp.  373,  374. 
«  Mark  iii.  27. 


CHRIST    IN    HIS    EARTHLY    LIFE  205 

and  his  children.  It  was  Jehovah  fulfilling  the  type 
of  Abraham,  bringing  back  the  captive  Lot  and  his 
family  taken  by  the  enemy,  and  David  coming  in  tri- 
umph w^ith  his  own,  taken  from  Ziklag.  It  was  the 
first  gospel  revival.  Before  Pentecost  came,  there  was 
a  pentecost  in  the  nether  world.  They  heard  the 
good  news.  It  was  truly  **news"  to  them.  Whether 
they  hoped  for  any  deliverence  we  do  not  know  ;  but 
if  they  knew,  we  can  imagine  their  expectancy  and 
delight  when  the  Saviour  came  and  flung  the  prison 
doors  wide  open. 

The  church  is  a  glorious  body,  but  we  must  not 
limit  the  work  of  Christ  to  it  or  to  our  agencies.  We 
do  not  have  a  monopoly  of  the  custody  of  the  grace 
of  God.  He  can  work  with  us  or  without  us,  medi- 
ately or  immediately,  by  us  or  by  himself  alone. 

There  is  no  warrant,  however,  from  this  incident, 
for  the  doctrine  of  a  second  probation  for  any  since 
that  time.  It  was  a  single  errand  of  Jesus  before  his 
ascension  to  a  single  class  who  lived  and  died  under 
exceptional  circumstances.  They  had  neither  law  nor 
gospel  and  were  cut  off  suddenly  as  a  whole  world  by 
an  awful  overthrow,  which  was  necessary  to  bring  in 
a  new  dispensation.  The  following  passage  refers  to 
those  we  are  considering,  and  declares  their  spiritual 
state  and  the  grace  of  God  to  them  :  "  Until  the  law, 
sin  was  in  the  world,  but  sin  is  not  imputed  where 
there  is  no  law.  .  .  .  Where  no  law  is  there  is  no 
transgression. " '  The  world  has  had  since  both  law 
and  gospel,  and  as  the  apostle  teaches,  has  rejected  the 
truth  and  is  now  in  self-chosen  darkness.  There  are 
direct  statements  of  Scripture  as  to  the  relative  posi- 
tions of  those  in  Hades  and  paradise,  as  well  as  the 
possibility  of  the  former  being  delivered.  In  the 
narrative  of  the  rich  man  and  beggar,  Abraham  tells 
the  former  :  "Between  us  and  you  there  is  a  great 
gulf  fixed,  so  that  they  which  would  pass  from  hence 

1  Rom.  V.  13  ;  iv.  15. 


206  CHRIST    IN    HIS    EARTHLY    LIFE. 

to  you  may  not  be  able,  and  that  none  may  pass  over 
from  thence  to  us."* 

The  time  when  Jesus  preached  to  *'the  spirits  in 
prison  "  is,  by  those  who  take  this  view,  usually  held 
to  have  been  between  his  death  and  resurrection. 
But  this  does  not  seem  possible  for  the  following 
reasons :  The  redemption  which  he  undoubtedly 
preached  was  the  same  we  enjoy,  and  this  was  not 
finished  until  his  resurrection.  The  Scriptures  teach 
that  his  resurrection  was  the  vital  part  of  redemption. 
Christ  was  '  *  delivered  for  our  trespasses,  and  was 
raised  for  our  justification."  ''If  Christ  hath  not 
been  raised  ;  your  faith  is  vain  ;  ye  are  yet  in  your 
sins.  Then  they  also  which  are  fallen  asleep  in 
Christ  are  perished."^  Jesus  could  not  proclaim  the 
finished  gospel  until  he  rose  from  the  dead,  for  re- 
demption was  not  finished  until  then.  Again,  it  is 
not  at  all  probable  nor  according  to  his  own  words 
that  he  v/ould  proclaim  the  finished  gospel  to  these 
disobedient  spirits  before  he  announced  it  to  his  loved 
circle  of  chosen  and  intimate  friends  on  earth. 

Still  further,  as  we  shall  see,  the  company  of 
these  spirits  had  a  place  with  him  in  his  ascension, 
and  it  does  not  seem  probable  that  he  would  keep 
them  waiting  forty  days  after  his  proclamation  of  the 
gospel  of  their  deliverance.  Besides  the  account  gives 
the  impression  of  an  immediate  deliverance  connected 
with  his  ascension.  Further,  he  was  in  paradise  dur- 
ing the  time  of  his  burial,  as  he  promised  the  dying 
thief,  and  as  the  analogy  of  the  believer's  death  re- 
quires us  to  believe.  His  dying  words,  '  *  Into  thy 
hands  I  commend  my  spirit,"  are  in  harmony  with  the 
view  of  his  being  in  paradise.  Another  objection  is 
that  to  preach  in  his  disembodied  spirit  after  having 
assumed  his  human  nature,  would  be  a  retrogression 
which  does  not  occur  elsewhere  in  his  work.  And, 
most  vital  of  all,  is  the  objection  that  Jesus  in  his 
disembodied  spirit  is  not  the  Christ  of  redemption  the 

^  Luke  xvi.  26.  ^  Rom.  iv.  25  ;  I  Cor.  xv.  17. 


CHRIST    IN    HIS    EARTHLY    LIFE.  20/ 

saved  are  to  know,  who  consists  of  the  eternal  Christ 
in  the  glorified  nature  and  risen  body  of  Jesus.  The 
words  "put  to  death  in  the  flesh,  but  quickened  in 
the  spirit"  refer  to  his  death  and  resurrection,  and 
simply  place  in  contrast  his  earthly  and  resurrection 
state  and  life  in  which  he  went  and  preached  to  the 
spirits  in  prison. 

The  history  of  the  earthly  life  of  Christ  usually 
ends  with  his  ascension.  But  this  divides  the  narra- 
tive of  his  exaltation  which  began  with  his  resurrec- 
tion. By  the  aid  of  Scripture  we  can  follow  him 
further.  We  know  where  Jesus  went  by  his  words, 
*  'What  then  if  ye  should  behold  the  Son  of  man  ascend- 
ing where  he  was  before  .'^  "  ^  A  body  requires  a  place. 
Christ  is  therefore  in  some  place.  We  apply  the 
word  **  heaven"  to  all  the  holy  part  of  the  unseen 
world.  Bat  there  are  localities  there  as  here.  We 
are  not  in  the  dark  as  to  where  Christ  is.  The  pres- 
ent state  of  Christ  is  everywhere  described  in  Scrip- 
ture as  **  sitting  on  the  right  hand  of  God."  The 
dying  Stephen  saw  him  there,  and  so  testified.  It 
was  the  prophecy  in  the  Messianic  Psalm  quoted  by 
our  Lord  and  the  apostles  so  often  :  **  Sit  thou  on 
my  right  hand,  until  I  make  thine  enemies  thy  foot- 
stool."' 

The  reception  of  the  ascending  Jesus  is  described 
to  us.  If  heaven  was  vocal  when  Jesus  was  born, 
what  must  have  been  the  joy  and  glory  there  when  he 
re-entered  in  triumph  with  his  attending  angels  and 
the  ''captivity "  taken  from  the  hand  of  the  enemy. 
The  sons  of  God  shouted  for  joy  because  of  the  fin- 
ished creation.  We  do  not  know  their  song,  but  we 
have  the  anthem  of  welcome  to  the  triumphant  Re- 
deemer :  — 

"Lift  up  your  heads,  O  ye  gates,  and  be  ye  lifted 
up,  ye  everlasting  doors,  and  the  King  of  glory  shall 
pome  in. 

' '  Who  is  this  King  of  glory  ? 

^  John  vi.  62,  2  ps   ex.  i. 


203  CHRIST    IN    HIS    EARTHLY    LIFE. 

' '  The  Lord  strong  and  mighty.  The  Lord  mighty 
in  battle.  Lift  up  your  heads,  O  ye  gates.  Yea,  Hft 
them  up,  ye  everlasting  doors,  and  the  King  of  Glory 
shall  come  in. 

* '  Who  is  this  King  of  Glory  ? 

''The  Lord  of  Hosts.      He  is  the  King  of  Glory. "^ 

The  great  act  of  Christ  on  entering  heaven  was  to 
present  for  us  his  finished  work  as  declared  in  the 
following  passage  :  ' '  For  Christ  entered  not  into  a 
holy  place  made  with  hands,  like  in  pattern  to  the 
true  ;  but  into  heaven  itself,  now  to  appear  before  the 
face  of  God  for  us.  "^  This  was  "  a  once  for  all  "  act. 
In  this  act  he  presented  himself  and  his  blood  as  the 
evidence  of  his  fnlfilment  of  all  the  forfeits  accepted 
by  him  since  the  world  was  ;  he  fully  met  all  the  obli- 
gations assumed  by  him. 

The  work  of  Christ  on  entering  heaven  was  ap- 
plied there  also  ;  for  heaven  had  been  defiled  by  sin 
as  well  as  earth.  Angels  had  fallen.  Satan  had  en- 
tered, and  his  work  there  needed  that  cleansing 
snouid  be  applied.  This  is  referred  to  by  the  follow- 
ing text  :  "It  was  necessary  therefore  that  the  copies 
of  the  things  in  the  heavens  should  be  cleansed  with 
these  ;  but  the  heavenly  things  themselves  with  better 
sacrifices  than  these.  "^  The  far  reaching  scope  of  the 
work  of  redemption  is  here  indicated.  Jesus  would 
have  had  to  die  if  not  a  soul  of  man  had  been  saved. 
In  some  way  angels  are  or  will  be  lifted  up  by  the  great 
atonement.  It  applies  to  all  the  creation  also.  For 
that,  too,  was  defiled  and  waits  for  its  release  from  the 
"bondage  of  corruption."  The  effects  of  the  sacrifice 
on  Calvary  go  down  to  the  smallest  animalcule  and  up 
to  the  highest  archangel  and  into  the  remotest  point 
of  the  eternal  future  as  it  sweeps  back  to  the  "be- 
ginning "in  its  scope. 

There  is  also  another  phase  of  the  story  of  redemp- 
tion.     Christ  said  before  his  death,   "I  beheld  Satan 

iPs.  xxiv.  7-IO.  2Heb.  ix.  24,  ^Ueh,  ix,  23, 


CHRIST    IN    HIS     EARTHLY    LIFE.  209 

fallen  as  lightning  from  heaven  ;  "  "Now  is  the  judg- 
ment of  this  world  :  now  shall  the  prince  of  this  world 
be  cast  out. "  ^  Only  by  force  did  Satan  renounce  his 
right  to  a  place  among  the  sons  of  God  he  had  held 
so  long.  The  victory  was  won  by  the  blood  of  the 
Lamb.  It  is  to  be  observed  that  this  ascension  vic- 
tory of  Christ  over  Satan  affects  Christ  personally. 
His  people  are  still  exposed  to  the  accusations,  but, 
as  will  be  seen  in  the  next  chapter,  are  protected  by 
Jesus  with  his  blood  as  a  plea. 

The  vision  of  John  completes  the  description  of 
the  advent  of  Jesus  to  heaven  on  his  return  from 
earth  :  '  *  And  I  saw,  and  I  heard  a  voice  of  many 
angels  round  about  the  throne  and  the  living  crea- 
tures and  the  elders ;  and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and  thou- 
sands of  thousands  ;  saying  with  a  great  voice. 
Worthy  is  the  Lamb  that  hath  been  slain  to  receive 
the  power,  and  riches,  and  wisdom,  and  might,  and 
honor,  and  glory,  and  blessing.  And  every  created 
thing  which  is  in  the  heaven,  and  on  the  earth,  and 
under  the  earth,  and  on  the  sea,  and  all  things  that 
are  in  them,  heard  I  saying,  Unto  him  that  sitteth  on 
the  throne,  and  unto  the  Lamb,  be  the  blessing,  and 
the  honor,  and  the  glory,  and  the  dominion,  forever 
and  ever."^ 

The  ascension  of  Christ  involves  more  than  the 
acquiring  of  heavenly,  imputed,  and  unseen  benefits. 
Its  actual  benefits,  immediate  and  experimental,  are 
of  vast  extent.  They  are  thus  described  by  Peter  on 
the  day  of  Pentecost :  •  *  Being  therefore  by  the  right 
of  God  exalted  and  having  received  of  the  Father  the 
promise  of  the  Holy  Ghost,  he  hath  poured  forth  this 
which  ye  see  and  hear.  "^  He  himself  had  said,  "  If  I 
go,  I  wi-U  send  him  unto  you."  *  He  charged  them  to 
remain    in  Jerusalem  until  this  promise  was  fulfilled. 

*Luke  X.  18  ;  John  xii.  31.  2  j^ey   y    n^j^^ 

^Acts  ii.  33.  *  John  xvi.  7. 

14 


2IO  CHRIST    IN    HIS    EARTHLY    LIFE. 

This  was  the  actual  fulfilment  :  ' '  And  when  the  day 
of  Pentecost  was  now  come,  they  were  all  together 
in  one  place.  And  suddenly  there  came  from  heaven 
a  sound  as  of  the  rushing  of  a  mighty  wind,  and  it 
filled  all  the  house  where  they  were  sitting.  And 
there  appeared  unto  them  tongues  parting  asunder, 
like  as  of  fire  ;  and  it  sat  upon  each  one  of  them. 
And  they  were  all  filled  with  the  Holy  Spirit,  and 
began  to  speak  with  other  tongues,  a^  the  Spirit  gave 
them  utterance."  ^ 

This  was  the  universal  pouring  out  of  the  Holy 
Spirit  in  all  his  gifts  and  graces  upon  the  church  for 
themselves  and  for  convicting  power  in  their  preach- 
ing of  the  gospel.  We  naturally  ask.  Why  was  not 
this  given  until  the  day  of  Pentecost,  fifty  days  after 
the  resurrection  of  Jesus  ?  The  reason  of  the  delay 
until  the  resurrection  of  Jesus  was  that  all  this  was 
part  of  the  fruits  of  his  atoning  and  redemptive  work. 
But  the  reason  of  the  delay  until  the  day  of  Pentecost 
ten  days  after  the  ascension  is  not  so  clear.  We  have 
seen  he  had  already  imparted  to  them  the  Holy  Spirit 
when  **he  breathed  on  them  and  said  unto  them, 
Receive  ye  the  Holy  Ghost "  on  the  day  of  his  res- 
urrection. Fifty  days  elapsed  before  the  coming  of 
the  Holy  Spirit  as  afterward  promised  by  him. 

Among  the  reasons  of  this  delay  in  sending  this 
gracious  outpouring  was  the  state  of  the  disciples 
themselves.  They  needed  the  preparation  of  quiet 
waiting  in  prayer  after  the  scenes  of  the  forty-days' 
appearing  of  Jesus.  There  was  also  a  reason  in  the 
field  of  their  immediate  work.  Pentecost  saw  a  vast 
gathering  from  many  lands  of  devout  seekers  after 
truth  who  had  become  attached  to  the  religion  of 
Israel  ;  and  the  outpouring,  wherein  they  heard  every 
man  in  his  own  tongue,  sent  the  gospel  everywhere 
over  the  earth.  There  was  also  a  typical  reason  for 
the  waiting  until  Pentecost.      It  was  on  the  first  day 

1  Acts  ii.  1-4. 


CHRIST    IN    HIS    EARTHLY    LIFE.  211 

of  the  week.  Seven  weeks  before  there  was  waved 
before  the  altar  a  sheaf,  the  ''first  fruits"  of  the 
harvest  then  beginning  to  be  ripe.  On  the  day  of 
Pentecost  there  were  waved  two  loaves  of  unleavened 
bread  from  the  same  harvest.  Most  of  those  con- 
verted at  Pentecost  were  Israelites,  not  only  of  Jews 
but  of  the  ''Dispersion,"  the  ten  tribes  scattered 
abroad.  This  occasion  had  special  reference  to  Israel. 
Paul  has  this  in  mind  when  he  writes,  ' '  If  the  first 
fruit  is  holy,  so  is  the  lump."^  But  the  middle  wall 
of  division  no  longer  exists  so  far  as  gospel  privileges 
are  concerned.  Jesus  rose  on  the  day  the  first  sheaf  of 
the  harvest  was  waved,  the  outpouring  occurred  on 
the  day  of  the  waving  of  the  two  loaves.  The  latter 
represents  the  two  churches  now  one  in  the  scope  of 
grace.  Paul  again  refers  to  this  in  the  words,  ' '  We 
who  are  many  are  one  bread.  "^  The  fire  which  baked 
the  loaves  has  its  fulfilment  in  the  Holy  Spirit  which 
Jesus  said  should  baptize  them  with  fire.  The  changed 
character  is  typified  by  the  bread. 

Comparing  the  two  givings  of  the  Spirit,  we  note 
that  the  first  was  given  by  Jesus  himself  to  the  apos- 
tles only,  the  latter  to  all  by  the  Father  through  him. 
We  also  observe  that  the  former  was  accompanied  by 
no  manifestations  except  the  silent  breathing  of  Jesus. 
That  the  first  was  not  the  full,  whole  giving  is  plain 
from  the  need  of  the  second  being  given,  and  their 
waiting  for  it.  The  difference  is  further  seen  by  the 
fact  that  they  did  no  work  as  the  church  except  to  fill 
the  vacant  apostleship,  until  they  received  the  pente- 
costal  effusion  of  the  Holy  Spirit.  The  further  differ- 
ence is  seen  in  the  immediate  and  great  change  which 
the  latter  produced  in  the  disciples,  and  the  mighty 
effects  which  followed  in  others  through  their  speaking 
and  miracle-working  power.  Still  further,  the  latter 
was  repeated,  while  the  first  was  not.  The  former 
may   be    described    as    the    conferring   of    apostolic 

1  Rom.  xi.  i6,  2  I  (^or.  x.  17. 


212  CHRIST   IN    HIS    EARTHLY    LIFE. 

authority,  the  latter  of  power  for  service.  There  is 
also  this  difference ;  the  apostles  received  all  the 
same  authority,  but  the  recipients  of  the  pentecostal 
outpouring  each  received  of  a  portion  as  Paul 
teaches.  ^ 

This  finished  the  immediate  work  Jesus  came  to 
do.  The  world  was  brought  into  relations  of  grace  with 
God,  the  church  formed  and  endowed  with  all  gifts 
and  graces  for  its  work.  There  ensued  the  long  age 
in  which  we  live.  The  state  and  work  of  Christ  in 
this  comes  next  before  us. 

1  I  Cor.  xii. 


CHAPTER  V. 


JESUS  CHRIST. 
CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

The  New  Testament  contains  three  distinct  rev- 
elations. They  are  given  respectively  by  Jesus  him- 
self and  through  Paul  and  John.  The  first  is  contained 
in  the  Gospels,  the  second  in  the  Epistles,  and  the 
third  is  the  Revelation.  These  occur  successively  as  to 
time  and  order,  and  each  succeeding  revelation  is  an 
advance  upon  the  previous  one  and  contains  a  larger 
and  different  view  of  Christ.  Jesus  had  told  his  dis- 
ciples :  *  *  I  have  yet  many  things  to  say  unto  you,  but 
ye  cannot  bear  them  now.  Howbeit  when  he,  the 
Spirit  of  truth,  is  come,  he  shall  guide  you  into  all  the 
truth :  for  he  shall  not  speak  from  himself  ;  but  what 
things  soever  he  shall  hear,  these  shall  he  speak  :  and 
he  shall  declare  unto  you  the  things  that  are  to  come. 
He  shall  glorify  me  :  for  he  shall  take  of  mine,  and 
shall  declare  it  unto  you.  All  things  whatsoever  the 
Father  hath  are  mine :  therefore  said  I,  that  he  taketh 
of  mine,  and  shall  declare  it  unto  you."^ 

This  is  Christ's  own  statement,  that  his  people 
should  have  a  fuller  revelation  of  himself  through  the 
Spirit  than  he  himself  gave  them.  These  revelations 
of  Christ  are  found  in  the  Acts  and  Epistles,  and  the 
Apocalypse. 

The  special  medium  of  the  next  of  these  revela- 
tions of  Christ  was  Paul.  All  the  other  apostles  and 
disciples  were   also  taught    of   the   Spirit,    and  their 

*  John  xvi.  12-15. 

[213] 


214       CHRIST   IN    HIS   PRESENT   STATE   AND   WORK. 

writings  are  of  equal  inspiration  with  those  of  Paul, 
and  teach  the  same  truths  ;  but  Paul  was,  as  Christ 
said,  a  chosen  vessel  converted  by  the  personal  ap- 
pearance and  word  of  Christ  himself.  He  places 
himself  before  us  in  these  words,  five  times  repeated, 
and  as  no  other  ever  does,  —  "Be  ye  followers  of 
me."  He  thus  speaks  of  his  message:  **For  I  make 
known  to  you,  brethren,  as  touching  the  gospel  which 
was  preached  by  me,  that  it  is  not  after  man.  For 
neither  did  I  receive  it  from  man,  nor  was  I  taught  it, 
but  it  came  to  me  through  revelation  of  Jesus  Christ."^ 

He  wrote  half  the  New  Testament.  All  we  have  of 
Christianity  on  earth  to-day,  certainly  the  best  of  it, 
is  the  result  of  Paul's  work,  as  the  labors  of  the 
Twelve  are  nearly  unknown  to  us.  Here,  then,  in 
Paul's  writings,  we  may  look  for  that  fuller  revelation 
of  Christ  which  he  himself  said  the  Holy  Spirit  should 
give. 

In  the  titles  applied  to  Christ  in  the  epistles  will 
be  found  the  apostolic  view  of  his  present  office, 
dignity,  and  work.  The  name  Jesus,  used  in  the 
Gospels,  seldom  occurs  in  the  Epistles  except  in  com- 
bination with  other  names  or  titles,  and  is  less  and 
less  used  as  time  passes.  So  also  Jesus'  own  favorite 
title,  ''The  Son  of  Man,"  occurs  but  once.  Both  are 
associated  with  his  humiliation.  In  passing,  there  is 
noticeable  a  difference  in  the  names  applied  to  Christ 
by  the  different  apostles.  Peter  alone  applies  the  full 
name  and  title — **Our  Lord  and  Saviour  Jesus 
Christ."  Paul  alone  uses  the  title,  **Our  great  God 
and  Saviour  Jesus  Christ."  John  alone  speaks  of 
"The  Son."  The  simple  title,  "The  Lord."  was  the 
designation  used  by  the  disciples  when  speaking  of 
him  among  themselves.  It  is  the  title  Christ  himself 
approved  of  in  the  words,  ' '  Ye  call  me  Master  and 
Lord,  and  ye  say  well  for  so  I  am."  ^  It  is  spoken  of 
thus  by  Paul :   "  No  man  can  say  Jesus  is  Lord,  but 

^  Gal.  i.  II,  12.  2j^lifjxiii,  13, 


CHRIST   IN    HIS    PRESENT   STATE   AND   WORK.        21 5 

in  the  Holy  Spirit."  ^  It  is  expressive  of  his  relation- 
ship to  those  who  receive  him,  and  therefore  the  title 
for  the  church.  The  title  ''King"  is  not  applied  to 
Christ  in  the  Epistles  in  his  relationship  to  the  believer 
or  the  church.  It  does  not  express  the  view  of  Christ 
in  his  present  state  presented  by  the  apostles  either 
to  the  world  or  the  church.  To  speak  of  him  as  ' '  my 
King  "or  "  our  King, "  as  is  customary  with  many  de- 
vout believers,  does  not  express  the  Scriptural,  accu- 
rate, and  close  present  relation  Christ  bears  to  the 
believer  or  to  the  church.  Paul  uses  it  only  in  his 
prophetic  doxologies.  "  Christ  "  is  the  great  title  of 
the  epistles.  It  is  used  without  the  article.  The  term, 
*  *  the  Christ, "  is  only  used  by  the  New  Testament  writ- 
ers when  Israelites  are  addressed,  or  the  Israelite  rela- 
tionship to  Christ,  or  that  idea  in  some  way  involved. 
It  is  equivalent  to  "the  Messiah,"  which  is  Israel's 
title  exclusively.  Neither  of  these  are  therefore  prop- 
erly applied  to  Christ  from  the  world  or  Christian 
standpoint.  The  combined  name,  "Jesus  Christ," 
expresses  his  personality  and  office.  It  identifies 
Jesus  of  Nazareth  as  the  Christ  of  Israel  and  Christ 
of  the  church  and   of  the  world. 

Paul's  peculiar  title  is  "Christ  Jesus."  No  other 
writer  applies  this,  as  will  be  seen  from  the  Revised 
Version.  He  uses  this  when  he  wishes  to  emphasize 
the  office  of  Christ,  and  the  more  common  title, 
"Jesus  Christ,"  when  he  has  his  personality  in  mind. 
The  first  looks  to  his  present  spiritual  relations  and 
word,  as  in  this  text,  "We  preach  not  ourselves  but 
Christ  Jesus  as  Lord."^  The  other  refers  more  par- 
ticularly to  the  past  and  his  redemptive  work  as, 
"Jesus  Christ  and  him  crucified."^  The  latter  de- 
scribes the  historical  order  of  the  work  of  Christ, 
the  former  the  order  in  which  we  recognize  and 
enjoy  him.  He  must  be  "Christ"  to  us  before  we 
can    love    him  in    the     more    personal    relationship. 

1 1  Cor.  xii.  3.  2  2  Cor.  iv.  5.  ^  i  Cor.  ii.  2. 


2l6        CHRIST    IN    HIS    PRESENT    STATE    AND   WORK. 

The  apostles  do  not  stop  with  these  well-known 
names  and  titles.  They  glorify  their  Lord  and  ours 
by  the  most  exalted  terms.  Their  doxologies  abound 
in  such  titles  as  "Lord  of  Glory,"  ''  Prince  of  Life," 
"Only  Potentate,"  "King  of  Kings  and  Lord  of 
Lords,"  "The  King  eternal,  incorruptible,  invisible, 
the  only  God."  All  these,  however,  have  a  prophetic 
outlook,  and  do  not  come  within  our  present  field  of 
study,  Christ  of  the  present. 

In  preaching  Christ  the  apostles  kept  clearly  in 
mind  three  classes  —  The  Jew,  the  Gentile,  and  the 
church  of  God.  A  very  noticeable  difference  will 
be  observed  in  their  presentation  of  Christ  to  each 
of  these.  These  three  —  Israel,  the  church,  and 
the  world  — must  be  kept  distinctly  in  mind  in  the 
study  of  Christ's  present  state  and  work.  Another 
classification  of  the  message  as  to  the  person  and 
work  of  Christ  will  be  considered.  They  viewed 
Christ  as  past,  present,  and  future,  or  Christ  histor- 
ical, Christ  living,  and  Christ  predicted. 

To  Israel,  Jewish  proselytes,  and  attendants  on 
the  synagogue,  they  presented  Christ  as  the  one 
foretold  in  the  prophecies,  and  showed  the  fulfilment 
in  Jesus  of  Nazareth,  and  asserted  that  he  was  "The 
Christ,"  or  "Messiah."  The  death  of  Christ  was 
presented  as  having  a  special  reference  to  Israel.  It 
was  a  special  redemption  for  them,  as  Caiaphas  un- 
wittingly prophesied  that  "Jesus  should  die  for  the 
nation."^  This  death  of  Christ  for  Israel  is  regarded 
from  the  standpoint  of  his  taking  a  place  among  them 
and  thereby  sharing  their  responsibility  under  the 
Mosaic  law  and  incurring  the  penalty  of  their  viola- 
tion of  it.  The  awful  curse  pronounced  on  Israel  as, 
sprinkled  with  blood,  they  filed  into  the  promised 
land,  rested  upon  Christ,  and  he  died  for  Israel  to 
redeem  them  from  it.  So  Paul  presented  Christ  to 
the  Galatian  Church,   which  was  a  Judaized  church, 

1  John  xi.  5T. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         21/ 

and  therefore  to  bring  them  back  to  the  Hberty  of 
the  gospel,  he  presented  Christ  from  this  standpoint. 
He  represented  Christ  as  * '  born  under  the  law,  that 
he  might  redeem  them  which  were  under  the  law, " 
and  that  *' Christ  redeemed  us  from  the  curse  of  the 
law,  having  become  a  curse  for  us,  for  it  is  written, 
Cursed  is  every  one  that  hangeth  on  a  tree. "  ^  This  is 
Israel's  view  of  Christ.  The  curse  of  the  law  rested 
only  on  those  who  had  the  law,  and  no  nation  but 
Israel  had  it  given  them  or  was  commanded  to  obey 
it.  It  was  Israel's  law  only.  It  began,  '  <  Hear,  O  Is- 
rael." The  curse  of  this  violated  law  of  Israel  was 
that  which  Christ  bore.  The  world  has  another  plane 
of  condemnation  and  another  doom,  but  this  ''  curse  of 
the  law"  is  Israel's  exclusively.  Paul  as  an  Israelite 
had  a  place  under  this  gospel  preached  to  Israel,  and 
could  therefore  include  himself  in  this,  and  say, 
"Christ  hath  redeemed  tcs  from  the  curse  of  the  law." 
The  Epistle  to  the  Hebrews,  which  was  written  to 
Hebrews,  gives  us  the  view  of  Christ  in  his  present 
state  as  presented  to  Israel.  It  is  simply  a  spiritual 
exposition  of  the  Levitical  law,  or  rather  that  part  of 
it  referring  to  the  high  priest's  office.  It  presents  the 
Christ  in  his  mediatorial  and  intercessory  work  in 
figures  an  Israelite  would  understand.  The  culminat- 
ing point  is  in  this  passage,  ''But  Christ  having  come 
a  high  priest  of  the  good  things  to  come,  through  the 
greater  and  more  perfect  tabernacle,  not  made  with 
hands,  that  is  to  say,  not  of  this  creation,  nor  yet 
through  the  blood  of  goats  and  calves,  but  through 
his  own  blood,  entered  in  once  for  all  into  the  holy 
place,  having  obtained  eternal  redemption."^  This 
presents  the  central  rite  in  the  Levitical  ritual  and 
shows  its  meaning.  Having  made  this  central  type 
clear,  all  the  rest  will  arrange  itself  in  intelligible 
order.  The  mediatorial  work  of  Christ  is  guarded 
from  being  set  forth  in  a  purely  Israelitish  light  by 

^Gal.  iv.  c;  ;   iii.   i^.  2  jjeb    ix.  ii. 


2l8        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

the  reference  to  Melchizedek  as  the  type  of  the  High 
Priest.  The  great  lesson  of  this  book  is  in  the  urgings 
to  faith  in,  and  faithfulness  to,  the  unseen  High  Priest 
who  is  passed  within  the  veil.  His  dignity  is  shown 
by  comparison  with  prophets  and  angels,  and  his 
sympathy  for  his  people  by  his  being  made  like  unto 
his  brethren.  The  sin  of  rejecting  Christ  is  shown 
by  the  figure  of  trampling  under  foot  the  sacred  blood 
of  the  covenant.  It  is  the  strongest  plea  possible  to 
make  with  an  Israelite  or  any  believer,  to  "hold  fast," 
which  word  is  the  key-note  of  the  Epistle. 

There  may  be  advanced  against  this  vievv  of  the 
gospel  for  Israel,  the  texts:  ''There  is  no  distinc- 
tion between  Jew  and  Greek,  for  the  same  Lord  is 
Lord  of  all,  and  rich  unto  all  that  call  upon  him  ;  " 
"There  can  be  neither  Jew  nor  Greek,  there  can  be 
neither  bond  nor  free,  there  can  be  no  male  and  fe- 
male ;  for  ye  are  all  one  man  in  Christ  Jesus. "  ^  These 
passages  declare  the  equal  salvability  of  all,  and  the 
same  standing  of  all  in  Christ  after  being  saved,  but 
do  not  refer  to  the  presentation  of  the  gospel  leading 
to  their  salvation  or  the  special  scope  of  the  death 
of  Christ  as  affecting  the  two  classes. 

The  resurrection  of  Jesus  is  the  great  fact  held  to 
by  the  apostles  as  proof  to  Israel  that  he  was  ' '  The 
Christ."  They  advance  it  and  attest  it  personally.  It 
did  not  seem  to  be  questioned  by  the  Jews  in  the 
days  of  the  apostles.  They  were  not  incredulous  as 
to  the  supernatural,  as  were  the  Greeks.  This  and  the 
Scriptural  proof  of  the  position  of  Jesus  as  the  Mes- 
siah were  sufBcient  for  those  who  were  of  sincere 
mind  and  ready  to  follow  the  truth. 

A  special  feature  of  Christ  as  presented  to  Israel 
by  the  apostles  was  his  coming  as  the  Messiah  in 
glory.  This  was  the  great  view  of  Israel  and  their 
desire.  In  Jesus  they  failed  to  see  their  Messiah  of 
glory.  After  his  ascension  his  disciples  expected  the 
Messiah's  kingdom   of  glory  would    immediately  ap- 

*Rom.  X.  12  ;  Gal.  iii.  28. 


CHRIST   IN    HIS    PRESENT    STATE    AND    WORK.         219 

pear.  Neither  Jesus  nor  the  apostles  corrected  this 
expectation  as  to  the  fact  of  such  a  kingdom,  but  only 
as  to  its  time,  manner  of  appearing,  nature,  and  the 
characteristics  of  those  who  should  enter  it.  The 
apostles  held  out  to  Israel  the  coming  of  such  a  Mes- 
siah and  his  kingdom  as  they  expected.  Peter  so 
presented  this  truth  as  an  incentive  to  repentance, 
and  makes  the  facts  of  his  first  coming  the  proof  of 
his  coming  as  ' '  The  Christ  "  or  "  The  Messiah. "  *  'Re- 
pent ye  therefore,  and  turn  again,  that  your  sins  may 
be  blotted  out,  that  so  there  may  come  seasons  of 
refreshing  from  the  presence  of  the  Lord  ;  and  that 
he  may  send  the  Christ  who  hath  been  appointed  for 
you,  even  Jesus  :  whom  the  heaven  must  receive  un- 
til the  times  of  restoration  of  all  things,  whereof  God 
spake  by  the  mouth  of  his  holy  prophets  which  have 
been  since  the  world  began.  "^ 


In  the  preaching  of  Christ  to  the  world  by  the 
apostles  there  are  noticeable  very  great  changes  of 
several  kinds.  There  is  first  of  all  a  studied  disre- 
gard of  the  earthly  life  of  Jesus.  This  is  true  also  to 
a  great  extent  in  the  presentation  of  Christ  to  the 
church  and  to  Israel.  In  the  Acts  and  in  the  Epis- 
tles especially,  there  is  almost  total  omission  of  the 
story  of  the  Four  Gospels  up  to  the  events  of  the 
death  of  Christ.  There  are  a  few  brief  allusions  to 
his  birth,  temptation,  and  transfiguration,  and  one  or 
two  general  remarks,  such  as  that  he  went  about  do- 
ing good  and  healing  all  that  were  possessed  with  the 
devil;  and  that  is  all,  up  to  the  crucifixion.  Of  all 
those  mighty  miracles  not  one  is  related  or  even  men- 
tioned specifically.  Of  all  the  parables  of  Jesus  not 
one  is  repeated,  nor  do  the  apostles  ever  preach  upon 
any  word  of  Jesus  as  a  text.  That  whole  great  life  is 
passed  over  in  a  silence  which  is  evidently  intentional. 
Indeed,  Paul  says  as  to  it  all,  * '  Wherefore  we  hence- 

^  Acts  iii.  19-21. 


220       CHRIST    IN    HIS    PRESENT   STATE    AND    WORK. 

forth  know  no  man  after  the  flesh  :  even  though  we 
have  known  Christ  after  the  flesh,  yet  now  we  know 
him  so  no  more."*  As  has  been  seen,  even  his 
earthly  name,  Jesus,  is  little  used,  and  less  and  less 
as  the  time  passes.  This  same  passing  by  of  the  life 
of  Jesus  is  noticeable  in  the  Apostles'  Creed,  which 
passes  at  once  from  ''Born  of  the  Virgin  Mary"  to 
"Suffered  under  Pontius  Pilate." 

In  answer  to  the  inquiry  as  to  why  such  disregard 
of  all  this  life  of  Christ,  it  is  sufficient  to  reply  that 
they  had  a  greater  view  to  present,  and  they  would 
not  allow  the  lesser  to  detract  attention  from  it.  It  is 
no  disparagement  to  say  the  Christ  of  the  Acts  and 
Epistles  is  larger  than  the  Christ  of  the  Gospels.  He 
himself  has  so  increasingly  revealed  himself  from  the 
first.  There  is  another  reason.  As  has  been  noted, 
Jesus  came  as  an  Israelite  to  Israel  only  as  he  said, 
"I  was  not  sent  but  unto  the  lost  sheep  of  the  house 
of  Israel."^  So  Jesus  came  under  the  law  ;  he  lived 
under  it,  and  kept  its  ordinances,  and  preached  it  and 
sent  inquirers  to  it  saying,  ' '  What  is  written  in  the 
law  }  .    .    .   This  do  and  thou  shalt  live."  * 

Paul  writes  of  the  earthly  life  of  Jesus  as  follows  : 
"  For  I  say  that  Christ  has  been  made  a  minister  of 
the  circumcision  for  the  truth  of  God,  that  he  might 
confirm  the  truth  given  unto  the  fathers."*  Jesus 
lived  under  the  old  covenant.  Calvary  had  not  yet 
come.  The  law  was  still  in  force.  Therefore  he 
himself  referred  them  to  the  coming  teachings  of  the 
Spirit,  saying  ,  "  I  have  yet  many  things  to  say  unto  you 
but  ye  cannot  bear  them  now.  Howbeit  when  he,  the 
Spirit  of  truth,  is  come,  he  will  guide  you  into  all 
the  truth.  .  .  .  He  shall  glorify  me  for  he  shall  take 
of  mine  and  shall  declare  it  unto  you."^  Here  is  a 
distinct  promise  of  a  larger  revelation  of  Christ. 
This    greater    Christ   was  the  Christ  Paul  preached. 

^2  Cor.  V.  1 6.  2  Matt.  xv.  24.  ^  L^^i^e  x.  26,  28. 

*  Rom.  XV.  8.  ^John  xvi.  12,  13,  14. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         221 

The  apostles  did  not  preach  Christ  to  the  world  as 
the  babe  of  Bethlehem  or  the  meek  and  lowly  Naza- 
rene  or  the  Great  Prophet  or  Teacher,  or  hold  him  up 
only  as  the  example  of  a  holy  life,  bidding  the  world 
follow  him.  One  may  so  look  at  Christ  and  yet  be 
far  from  being  one  of  his.  John  Stuart  Mill  said, 
"Nor  would  it  be  easy  for  even  an  unbeliever  to  find 
a  better  translation  of  the  rule  of  virtue  from  the  ab- 
stract into  the  concrete  than  to  endeavor  so  to  live 
that  Christ  would  approve  our  life."  Yet  he  re- 
mained an  unbeliever.  Napoleon  said,  "Between 
him  [Jesus]  and  whoever  else  in  the  world,  there  is 
no  possible  comparison."  But  he  did  not  repent  of 
his  butcheries  of  thousands  of  human  lives.  Strauss 
wrote,  • '  Jesus  remains  the  highest  model  of  religion 
within  the  reach. of  our  thoughts,"  and  then  proceeded 
to  reduce  all  the  narratives  of  Jesus'  miracles  to  a 
series  of  myths. 

The  Christ  of  the  Gospels  is  more  largely  studied 
and  preached  to-day  than  any  other.  Indeed,  some 
know  no  other  Christ.  They  think  they  are  preach- 
ing Christ  when  dwelling  on  some  feature  of  his 
earthly  nature  or  work  or  some  incident  in  his  life. 
Now  all  this  is  useful  and  is  a  proper  field  for 
study  and  preaching,  and  all  the  Gospels  and  their 
beautiful  lessons  are  ours,  but  the  great  fact  re- 
mains that  none  of  this  nor  all  of  this  is  ^'preach- 
ing Christ. "  The  world  cannot  be  saved  by  the  babe 
of  Bethlehem  nor  the  prophet  of  Galilee.  The  lowly 
Nazarene  is  not  the  Christ  of  the  church,  nor  Christ 
for  the  world.  Jesus  weeping  over  Jerusalem  did 
not  save  it  and  cannot  save  us.  It  is  not  the  tears  of 
Jesus  to  which  we  look  for  forgiveness  and  which  we 
plead  at  the  throne  of  grace.  Faith  in  Christ  as  the 
mighty  wonder-worker  is  not  that  which  he  seeks. 
Admiration  for  his  holy  life  and  wonderful  words  is 
not  faith  in  Christ.  Receiving  Jesus  as  a  leader,  as 
distinguished    from    Buddha   or    Mohammed,   or   any 


22  2        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

other,  is  not  coming  to  Christ.  All  this  may  be  pre- 
liminary and  preparatory  to  a  saving  faith  in  Christ, 
and  lead  one  to  consider  Christ  truly ;  but  all  is  com- 
ing short  until  Christ  is  seen  as  the  Crucified  One. 

There  is  a  noticeable  difference  in  the  presentation 
of  the  gospel  to  the  world  from  that  preached  to 
Israel.  The  gospel  as  preached  to  the  world  is  found 
partly  in  the  messages  of  the  apostles  to  the  Gentiles, 
as  recorded  in  the  book  of  Acts,  particularly  those  of 
Paul ;  for  we  have  scarcely  any  other  whose  addresses 
to  the  Gentiles  are  given.  The  epistles  also  to  a  cer- 
tain extent  show  Christ  as  preached  to  the  world,  for 
the  churches  to  whom  they  were  addressed  were  drawn 
out  from  the  Gentiles.  Cornelius,  in  whose  house 
Peter  preached,  was  "a  righteous  man  and  one  that 
feared  God,  and  well  reported  of  by  all  the  nation  of 
the  Jews  ; "  he  was  undoubtedly  a  proselyte  and 
therefore  was  addressed  as  the  Jews  were.  The  ser- 
mon of  Paul  on  Mars  Hill^  to  the  Athenians  illus- 
trates the  presentation  of  the  gospel  to  the  world  by 
Paul.  It  was  doubtless  this  same  view  he  pre- 
sented to  Felix,  who  * '  sent  for  Paul  and  heard  him 
co-ncerning  the  faith  in  Christ  Jesus.  And  as  he  rea- 
soned of  righteousness,  temperance,  and  judgment  to 
come,  Felix  was  terrified."^  So  also  Paul  preached 
at  Lystra.  These  were  evidently  awakening  mes- 
sages delivered  to  dead  souls,  and  would  have  been 
followed  by  presenting  Christ  more  fully. 

How  Paul  preached  Christ  we  learn  from  the  ac- 
count he  himself  gives  of  his  gospel  in  Corinth,  which 
he  declares  was  as  follows  :  ' '  Now  I  make  known  unto 
you,  brethren,  the  gospel  which  I  preached  unto  you 
which  also  ye  received,  wherein  also  ye  stand,  by 
which  also  ye  are  saved  ;  I  make  known,  I  say,  in 
what  words  I  preached  it  unto  you,  if  ye  hold  it 
fast  except  ye  believed  in  vain.  For  I  delivered 
unto  you  first  of  all  that   which  also  I  received,  how 

*  Acts  xvii.  2^gts  xxiv.  24,  2^. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.  22  3 

that  Christ  died  for  our  sins  according  to  the  Scrip- 
tures ;  and  that  he  was  buried  and  that  he  hath  been 
raised  on  the  third  day  according  to  the  Scriptures  ; 
and  that  he  appeared  to  Cephas  ;  then  to  the  twelve  ; 
then  he  appeared  to  about  five  hundred  brethren  at 
once,  of  whom  the  greater  part  r.emain  until  now,  but 
some  are  fallen  asleep  ;  then  he  appeared  to  James  ; 
then  to  all  the  apostles  ;  and  last  of  all  as  unto  one 
born  out  of  due  time,  he  appeared  unto  me  also."  *  He 
wrote  before  as  to  this  gospel  :  "I  determined  not  to 
know  anything  among  you  save  Jesus  Christ  and  him 
crucified."^  It  will  be  observed  that  this  is  first  of  all 
a  recital  of  facts.  The  gospel  then  consists  first  of 
all  of  a  series  of  facts.  It  does  not  consist  of  opinions 
or  speculations  of  a  philosophical  kind,  or  even  chiefly 
of  doctrines  so  called.  Christ,  his  death,  and  resur- 
rection are  the  vital  facts  of  Christianity. 

The  proof  and  meaning  of  the  death  of  Christ  is 
indicated  by  the  phrase  ' '  according  to  the  Scriptures," 
the  ''Scriptures"  being  the  Old  Testament  Scrip- 
tures. Here,  then,  is  substantial  agreement  with  the 
view  given  to  Israel.  But  there  is  not  the  same  ful- 
ness of  detail  anywhere  given,  either  in  the  addresses 
in  Acts  or  in  the  Epistles.  The  Epistles  were  written 
to  the  church,  but  they  were  churches  drawn  out  from 
the  Gentiles  mostly,  and  therefore  the  presentation  of 
Christ  to  them  shows  how  he  was  also  preached  to 
the  world,  although,  as  we  shall  see,  they  give  to  the 
church  a  far  larger  view  than  to  the  world.  In  the 
Epistles  to  the  Gentile  churches  there  is  a  noticeable 
paucity  of  references  to  the  Mosaic  law  or  age,  as 
proof  or  illustration  of  the  person  or  work  of  Christ. 
Paul  makes  no  account  of  it  as  presenting  Christ. 
Omitting  Hebrews, — which  was  written  to  the  He- 
brews, and  therefore  out  of  this  view,  and  Galatians 
written  to  a  Judaized  church  —  there  are  but  few 
appeals  of  any  kind  to  the  Mosaic  law  or  any  of  its 

^  I  Cor,  XV.  1-8.  ^  I  Cor.  ii.  2. 


224        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

types  or  ceremonies.  There  are  a  few  illustrative 
references,  such  as  to  the  passover/  and  illustrative 
warnings  from  Israel's  failures.^  These  indicate  how 
the  Scriptures  were  used  in  presenting  Christ  to  the 
world  ;  for  if  so  little  reference  is  made  and  of  such 
a  desultory  kind  in  messages  to  Christian  churches, 
we  may  conclude  as  little  or  less  reference  was  made 
in  preaching  Christ  to  the  world.  We  are  obliged  to 
take  notice  of  this  singular  omission  on  the  part  of 
one  so  full  of  the  Old  Testament  as  Paul  and  so 
capable  of  using  it. 

Paul  tells  us  that  Abraham  and  not  Moses  was 
''the  father  of  all  them  that  believe,"  and  that  the 
gospel  was  first  preached  unto  him,  and  that  he  was 
saved  by  faith,  and  that  circumcision  was  given  him 
as  a  seal  of  his  faith  and  not  as  a  bond  or  badge  of 
the  law,  which  did  not  come  until  four  hundred  years 
after ;  and  that  this  subsequent  law  could  not  be 
retroactive,  and  besides  was  only  temporary  in  its 
purpose,  —  "a  schoolmaster  to  bring  us  to  Christ,"  — 
and  was  fulfilled  and  finished  by  Christ,  "Having 
blotted  put  the  bond  written  in  ordinances  that  was 
against  us,  which  was  contrary  to  us:  and  he  hath 
taken  it  out  of  the  way,  nailing  it  to  the  cross.  "^ 
That  the  law  never  could  nor  did  save  and  cannot 
now,  is  shown  by  this  scripture :  * '  For  there  is  a 
disannulling  of  a  foregoing  commandment  because  of 
its  weakness  and  unprofitableness  (for  the  law  made 
nothing  perfect),  and  a  bringing  in  thereupon  of  a 
better  hope,  through  which  we  draw  nigh  unto  God."* 
We  are  brought  back  again  to  the  way  of  faith  found 
by  Abraham  and  all  intervening  ordinances  are  laid 
aside.  In  short,  the  apostle  Paul  sweeps  away  the 
whole  Mosaic  superstructure  down  to  the  Abrahamic 
foundation,  and  upon  that  erects  the  new  edifice  of 
Christian    Doctrine,    Life,    and  Church  Polity.      Now 

'  I  Cor.  V.  7,  8.  2  I  Cor.  x.    1-13. 

^Col.  ii.    14.  *  Ilcb,  vii.  18,  19. 


CHRIST   IN    HIS    PRESENT    STATE    AND   WORK.         22  5 

to  base  upon  the  Mosaic  law,  the  teachings  of  the 
death  of  Christ,  would  confer  an  importance  upon 
it  by  SO  attaching  it  to  the  gospel  as  to  practically 
impose  it  upon  the  young  churches,  especially  those 
accessible  to  the  Judaizing  teachers  whom  Paul  so 
strenuously   opposed. 

All  this,  however,  does  not  detract  from  the  use 
of  all  we  find  in  the  Mosaic  law  to  illustrate  the 
general  work  of  Christ ;  indeed  it  is  preserved  to  us 
for  this  purpose,  and  is  rightly  and  most  profitably 
so  used.  But  it  requires  for  its  understanding  a 
Scriptural  education  equivalent  to  that  of  the  con- 
dition of  the  ancient  Israelite,  and  this  often  does 
not  exist,  especially  in  miscellaneous  communities 
and  audiences.  Therefore  the  ceremonies  and  sac- 
rifices convey  no  meaning  of  a  spiritual  or  even  re- 
ligious kind  to  many,  and  even  are  a  hindrance  to 
understanding  the  gospel.  The  offering  of  a  thousand 
oxen  and  the  attendant  dividing  of  the  bodies  and 
parts  and  washings  and  sprinkling  of  the  blood  and 
burning  of  parts  and  eating  of  other  parts,  convey 
no  specially  religious  ideas  to  such.  The  hearers 
need  previous  instruction.  We  are  presenting  Christ 
through  the  ceremonies  and  sacrifices  of  the  Mosaic 
law  to  those  ignorant  of  them.  We  do  doctrinally 
what  the  Judaizing  teachers  did  practically,  and 
narrow  the  spread  of  the  gospel  to  those  who  are 
able  thus  to  receive  it. 

While  Paul  has  omitted  the  Mosaic  law  as  proof 
or  even  illustration  of  the  person  and  nature  and  work 
of  Christ  for  the  church  and  the  world,  he  has  pre- 
served every  essential  and  universal  and  eternal  truth 
wrapped  up  in  it.  The  great  treatise  in  which  Christ 
is  set  forth  as  the  Saviour  of  the  world  is  the  Epistle  to 
the  Romans.  The  world's  capital  was  appropriately 
chosen  as  the  recipient  of  a  systematic  exposition  of 
the  world's  gospel.  The  Epistle  to  the  Romans  be- 
gins by  showing  man  his  need  of  salvation.     This  is  in 

15  '    '  ' 


226        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

contrast  to  the  gospel  to  Israel,  who,  whatever  their 
spiritual  blindness,  had  some  idea  of  sin  and  man's 
state.  Conscience  was  alive  and  quickened  by  the 
ceasless  round  of  sacrifices  and  cleansings  and  confes- 
sions. But  the  world  is  dead  to  the  sense  of  sin  as 
well  as  dead  in  sin.  Paul  first  makes  an  expose  of 
the  state  of  man.  The  picture  is  true  to  life,  as  the 
heathen  acknowledge  when  it  is  shown  them.  Hu- 
man nature  is  as  the  Scripture  shows  us  it,  and  we 
see  it  when  the  cover  is  taken  from  some  rotting 
plague-spot.  Unless  a  true  idea  is  formed  of  human 
nature,  the  Scriptural  accounts  of  the  work  of  Christ 
will  not  be  understood. 

This  state  of  man  in  sin  is  declared  in  Scripture  to 
be  the  result  and  penalty  of  '  *  holding  down  the  truth 
in  unrighteousness."  The  world  once  had  the  truth, 
and  has  yet  God's  witnesses  to  it.  Creation  is  such  a 
witness  as  we  considered  in  that  chapter.  He  further 
states  that  man  has  another  witness  in  himself : 
"When  the  Gentiles  which  have  no  law  do  by  nature 
the  things  of  the  law,  these  having  no  law  are  a  law 
unto  themselves,  in  that  they  show  the  work  of  the 
law  written  in  their  hearts,  their  conscience  bearing 
witness  therewith  and  their  thoughts,  one  with  an- 
other accusing  or  else  excusing  them."^  The  state 
of  the  world  spiritually  is  thus  described  :  '  *  For  we 
before  laid  to  the  charge  both  of  Jews  and  Greeks, 
that  they  are  all  under  sin  ;  as  it  is  written,  There  is 
none  righteous,  no,  not  one  ;  there  is  none  that  under- 
standeth,  there  is  none  that  seeketh  after  God  ;  they 
have  all  turned  aside,  they  are  together  become  un- 
profitable ;  there  is  none  that  doeth  good,  no,  not  so 
much  as  one. "^  The  world  is  further  described  as  "in 
darkness,"  "children  of  wrath,"  "living  in  the  wicked 
one." 

Jesus  had  foretold  the  meaning  of  his  death  for  the 
world  in  these  words,  "a  ransom  for  many."  A  ran- 
som is  that  which  buys  back  a  person  or  thing  sold  or 

*  Rom.  ii.  14,  15.  2  j^om.  iii.  9-12. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         22/ 

forfeited.  Jesus  was  this  * '  Ransom  "or  *'  Redemp- 
tion." The  effect  of  the  death  of  Jesus  was  perfectly 
to  fulfil  and  satisfy  every  pledge  given  and  accepted, 
not  only  by  the  multitudinous  sacrifices  and  ceremo- 
nies of  the  Israelitish  church,  but  to  deliver  as  a  ran- 
som many  long  before  Israel,  as  in  the  antediluvian 
age,  and  up  to  Moses,  and  in  the  heathen  nations, 
and  all  from  that  to  the  end  coming  under  this  decla- 
ration: * '  In  every  nation  he  that  feareth  him,  and 
worketh  righteousness,  is  acceptable  to  him."^  The 
redemption  of  Christ  for  the  world  rests  on  a  vastly 
wider  foundation,  and  has  a  vastly  wider  meaning 
than  the  Israelitish  or  Mosaic.  As  noted,  it  was  con- 
templated in  the  eternal  past,  and  began  to  operate 
immediately  after  the  fall. 

The  relationship  in  which  Christ  died  for  the  world 
is  thus  described  :  "  As  through  one  trespass  the  judg- 
ment came  unto  all  men  to  condemnation ;  even  so 
through  one  act  of  righteousness  the  free  gift  came 
unto  all  men  to  justification  of  life.  For  as  through 
the  one  man's  disobedience  the  many  were  made  sin- 
ners, even  so  through  the  obedience  of  the  one  shall 
the  many  be  made  righteous. "  ^  Christ  is  here  plainly 
declared  to  have  taken  his  place  at  the  head  of  the 
race  as  Adam,  did,  and  by  the  one  act  of  righteous- 
ness ;  namely,  his  death,  brought  the  free  gift  of  justi- 
fication of  life  unto  man. 

The  necessity  of  the  death  of  Christ  for  the  world 
comes  from  the  fact  that  mankind  rested  under  the 
doom  pronounced  at  the  beginning.  ''In  the  day 
that  thou  eatest  thereof,  thou  shalt  surely  die."' 
This  sentence  went  out  against  the  whole  race  as 
the  presence  of  death  proves  and  as  the  following 
Scripture  asserts  :  ' '  Therefore  as  through  one  man 
sin  entered  into  the  world,  and  death  through  sin ; 
and  so  death  passed  unto  all  men,  for  that  all 
sinned. "  *     Sin  is  described  in  Scripture  as  a  deadly 

1  Acts  X.  35.  '^  Rom.  V.  18,  19. 

3  Gen.  ii.  17.  *  Rom.  v.  12. 


228        CHRIST    IN    HIS    PRESENT    STATE   AND    WORK. 

plague,  as  poison,  as  a  crime  against  nature.  It  is 
man's  worst  enem}^  It  has  ruined  earth  and  dev- 
astated heaven.  It  is  treason  against  God.  By  its 
nature,  effects,  its  manward  and  Godward  work,  it 
deserves  death.  It  is  a  capital  crime.  Therefore 
God  has  said,  "The  soul  that  sinneth,  it  shall  die."  ^ 
Death  is  God's  witness  to  this  awful  truth  of  man's 
guilt  as  a  race,  and  conscience  testifies  to  each  individ- 
ually. Yet  Adam  did  not  die.  We  have  seen  he 
was  saved  by  the  intervention  of  Christ  who  became 
thereby  responsible  for  his  sin,  and  procured  for  him 
not  only  respite  from  instant  death  in  the  garden  as 
threatened,  but  also  the  hope  of  eternal  life.  We 
have  seen  that  Christ  followed  with  the  same  respite 
for  all  who  showed  their  faith  by  obedience.  A  vast 
accumulation  of  sin  and  guilt  and  obligation  was  thus 
laid  on  Christ.  This  had  to  be  met  by  him.  It 
was  thus  Christ  became  the  world's  Substitute  and 
so  must    become  the  world's  Sacrifice. 

The  redemptive  world  work  of  Christ  is  thus  de- 
clared by  Paul :  * '  Christ  Jesus,  whom  God  hath  set 
forth  to  be  a  propitiation  through  faith  by  his  blood, 
to  show  his  righteousness,  because  of  the  passing  over 
of  the  sins  done  aforetime,  in  the  forbearance  of  God  ; 
for  th-e  showing,  I  say,  of  his  righteousness  at  this 
present  season  ;  that  he  might  himself  be  just,  and  the 
justifier  of  him  who  hath  faith  in  Jesus. "^  The  ''pro- 
pitiation" does  not  refer  to  God's  feelings  personally, 
so  to  speak.  It  was  offended  Righteousness  which 
must  be  propitiated.  God  could  not  pass  by  sin  un- 
noticed or  unpunished.  It  would  not  be  right  or  just, 
or  to  put  it  as  in  the  above  passage,  it  would  not  be 
"righteousness."  Now  God  must  be  righteous  as 
well  as  merciful.  Justice  is  a  right  quality,  and  in 
God  an  unchangeable  one,  as  all  his  divine  attributes 
are.  We  see  this  unchanging  justice  in  nature,  who 
punishes  impartially  the  violators  of  her  laws.     We 

*Eze.  xviii.  4.  ^  Rom.  iii.  25,  26. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         22^ 

see  the  necessity  of  it  in  society,  where  unpunished 
crime  renders  places  uninhabitable,  and  in  its  last, 
and  fullest  extremity  is  anarchy. 

God  occupies  a  double  relationship.  He  is  a 
Father  to  his  children,  but  there  are  other  beings  be- 
side his  children.  There  are  angels  and  devils.  To 
all  these  he  occupies  the  position  of  Ruler.  Now  his 
attitude  as  Father  and  Ruler  are  very  different.  If 
God  is  to  treat  a  wrongdoer  as  a  child,  it  must  be 
upon  some  grounds  which  will  not  impugn  his  jus- 
tice. If  God  is  to  justify  the  ungodly,  he  must  be 
justified  in  doing  so.  Otherwise  all  other  beings  could 
complain,  and  justly,  of  his  partiality.  Such  treat- 
ment of  man  would  be  subversive  of  all  moral  govern- 
ment. Devils  would  have  a  right  to  the  same  immunity 
and  could  charge  God  with  favoritism  and  therefore 
injustice.  All  sinners  in  every  age  and  of  every  depth 
of  sin  could  demand  release  from  penalty.  There 
would  be  no  restraint  either  of  the  sinner  or  of  sin,  and 
the  universe  would  become  a  universal  hell.  The 
just,  inexorable,  unchangeable  justice  of  God  is  the 
blessed  barrier  between  all  right  and  holy  beings  and 
such  an  awful  possibility. 

The  redemptive  world  work  of  Christ  is  described 
thus  :  '  *  God  was  in  Christ  reconciling  the  world  unto 
himself,  not  reckoning  unto  them  their  trespasses."^ 
The  word  **  reconciling"  must  be  taken  in  its  Scrip- 
tural and  not  in  its  conversational  meaning.  It  means 
primarily  not  a  change  of  feeling  either  in  the  world  or 
in  God,  but  a  change  of  relationship.  This  is  seen  in 
this  text,  '  *  That  he  might  reconcile  them  both  in  one 
body  unto  God  through  the  cross,  having  slain  the  en- 
mity thereby."^  It  was  not  that  God  had  to  be  made 
willing  to  receive  sinful  man,  but  that  it  had  to  be 
made  right  for  him  to  do  so.  It  is  not  right  to  pass 
by  sin  and  let  sinners  go  unpunished.  As  has  been 
seen,  God  must  do  right  alwa^'s.      There  was  but  one 

^2  Cor.  V.  19.  ^  2Eph    ii    i5 


2  30        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

way  to  accomplish  both  ends.  Christ  must  bear  man's 
guilt  and  penalty  or  an  equal  or  satisfactory  one. 
This  he  did.  Nor  was  it  God  obliging  Christ  to  do 
this  nor  Christ  being  more  ready  than  God  to  suffer 
for  man.  They  are  one  in  this  as  in  all  things.  It 
was  God  who  so  loved  the  world  as  to  give  his  only 
begotten  Son  for  its  salvation.  It  was  Christ  who 
loved  us  and  gave  himself  for  us. 

The  act  of  righteousness  by  which  Christ  secured 
for  the  world  this  state  of  grace  was  his  death.  It 
was  not  his  holy  life  or  his  words  of  truth  or  his  many 
miracles  or  spotless  example.  To  make  this  definite, 
it  is  his  cross  which  is  spoken  of  as  that  by  which  he 
accomplished  this.  The  cross  of  Christ  is  not  first 
the  cross  the  Christian  bears,  but  the  cross  Christ 
himself  died  upon.  Again,  the  work  of  reconciling  is 
said  to  be  effected  by  his  blood.  ' '  Through  him  to 
reconcile  all  things  unto  himself,  having  made  peace 
through  the  blood  of  his  cross.  "^  Blood  is  simply 
life,  *'the  life  thereof  which  is  the  blood  thereof."^ 
Blood-shed  is  therefore  life  given  or  taken.  Christ 
having  forfeited  his  life  at  the  very  beginning  for 
man's  life,  now  pays  the  forfeit  with  his  blood,  that 
is  his  life. 

The  death  of  Christ  was  a  satisfactory  act  of  right- 
eousness and  answered  the  ends  intended  .thereby. 
It  was  not,  as  has  been  said,  a  "  quid  pro  quo.''  Our 
penal  verdicts  are  not  such.  Theft  and  assault  are 
not  punished  in  kind  but  are  adequately  and  satis- 
factorily punished.  Such  was  Christ's  death.  It  was 
satisfactory  to  God,  to  angels,  to  saints,  and  even  to 
devils,  and  ought  to  be  to  sinners  for  whom  he  died. 
The  death  of  one  great  and  good  man  is  mourned 
more  than  the  death  of  a  number  of  worthless  or 
vicious  persons.  The  one  great  and  good  life  far 
outweighs  the  number  of  worthless  ones.  So,  to  use 
a  still  stronger  figure,  the  life  of  a  man,   as  has  been 

^Col.  i.  20.  "Gen.  ix.  4. 


CHRIST   IN    HIS    PRESENT    STATE   AND   WORK.        23 1 

said,  would  outweigh  in  value  the  lives  of  a  universe 
of  insects.  So  one  life,  that  of  Christ,  is  a  sufficient 
satisfaction  for  the  whole  of  mankind  and  all  existing 
beings  of  every  kind. 

Only  by  this  great  Scriptural  meaning  can  the 
death  of  Christ  be  adequately  accounted  for.  Neither 
as  an  act  of  self-sacrifice  nor  as  an  example  does  it 
satisfy  the  expectations  aroused  by  such  a  character 
or  the  claims  of  himself  or  the  teachings  of  his  apos- 
tles or  previous  scripture.  Remembering  that  it  was 
wholly  voluntary,  there  must  have  been  a  great  neces- 
sity for  such  an  act.  No  one  has  a  right  to  so  vol- 
untarily die  unless  there  is  a  fully  justifying  gain  or 
end.  As  a  mere  spectacle  of  self-sacrifice  it  was  akin 
to  the  exhibitions  performed  by  heathen  before  their 
deities  where  they  sometimes  immolate  themselves 
to  win  supposed  merit  or  applause  under  strong 
excitement.  If  the  death  of  Christ  was  only  a  self- 
permitted  martyrdom  for  right,  then  it  can  be  par- 
alleled a  thousand  times  by  the  records  of  the  martyrs 
or  the  giving  of  one's  self  for  his  country  or  for  the 
saving  of  the  lives  of  others,  of  which  even  the  records 
of  mere  heroism  can  show  equal  examples.  Only 
in  the  Scriptural  sense  is  any  adequate  meaning  pos- 
sible to  the  death  of  Jesus  Christ.  No  one  has  a 
right  to  read  out  the  Scripture  meaning  and  read  in 
another.  This  is  the  very  heart  of  Scripture.  To 
refuse  to  see  this  in  Scripture  is  to  violate  every  rule 
of  literary  and  Scriptural  interpretation.  The  Holy 
Spirit  only  responds  to  the  truth.  Therefore  to  fail 
to  so  present  Christ,  is  to  fail  to  have  the  power  of 
the  Holy  Spirit.  It  is  more  ;  it  is  denying  the  Lord 
who  bought  us,  and  incurring  the  danger  of  being 
denied  by  him  at  the  last  day. 

The  death  of  Jesus  brought  the  world  into  salvable 
relations  to  God.  He  can  now  be  just  and  yet  justify 
the  ungodly.  This  is  the  meaning  of  that  scripture, 
**God  was  in  Christ  reconciling  the  world  unto  him- 


232        CHRIST   IN    HIS   PRESENT   STATE   AND   WORK. 

self,  not  reckoning  unto  them  their  trespasses."^  It 
was  this  state  and  age  Jesus  spoke  of  when  he  an- 
nounced "the  acceptable  year  of  the  Lord"  which  he 
came  to  introduce.  We  call  these  "years  of  grace," 
and  so  they  are.  God  is  dealing  now  with  the  world 
in  grace.  In  former  ages  he  dealt  in  judgment  and 
in  law.  Now  all  is  changed.  The  whole  world  is 
offered  the  gospel  of  the  grace  of  God. 

The  great  proof  the  disciples  advanced  to  the 
world  for  the  truth  of  their  message  was  the  resurrec- 
tion of  Christ.  It  is  a  matter  of  fact  and  not  opinion. 
They  certify  to  it  as  eye  witnesses,  having  seen  Jesus 
after  his  resurrection.  Paul  gives  the  names  of  other 
witnesses,  and  mentions  five  hundred  seeing  him  at 
once.  Their  testimony  was  not  apparently  denied 
even  by  enemies  of  Christianity  in  the  early  centuries. 
The  four  evangelists  are  acknowledged  by  even  in- 
fidels to  have  been  veritable  persons,  and  to  have 
been  of  good  character,  and  to  have  written  unbiased 
accounts  free  of  all  praise  of  themselves  or  even  their 
Master,  and  also  free  of  all  comment.  They  give 
names  and  places  and  dates,  and  the  whole  bears  the 
marks  of  simple  narratives  of  actual  occurrences  given 
in  unvarnished  style.  By  every  legal  and  literary  rule 
of  evidence  these  are  witnesses  worthy  of  belief.  It 
may  be  asked,  Why  did  not  Jesus  publicly  appear  to 
all,  and  not  only  to  his  own  ?  He  had  before  said,  "If 
they  believe  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded  though  one  rose  from  the  dead." 
They  disbelieved  not  for  want  of  evidence  but  for 
want  of  desire  to  give  up  sin  and  live  rightly.  It  is 
useless  to  further  convince  such.  The  gospel  is  a 
sieve.  It  sifts  out  the  true.  They  had  seen  the  dead 
raised  and  did  not  believe.  Neither  then  nor  now 
does  God  give  further  evidence  to  those  who  do  not 
obey  the  evidence  they  already  have.  They  can 
reject  if  they  please,  and  theirs  is  the  loss.  The  last 
view  God  has  given  the  world  of  his  Son,  is  Christ  on 

^2  Cor.  V.  IQ. 


CHRIST   IN   HIS   PRESENT   STATE   AND   WORK.        233 

the  cross,  the  saving  view,  and  this  is  all  they  shall 
have  until  he  comes  again  in  glory. 

Among  the  evidences  of  the  resurrection  are  the 
many  predictions  of  the  Scriptures  and  of  Jesus  him- 
self that  he  w^ould  rise  from  the  dead.  These  are  so 
connected  v^ith  the  many  other  predictions  regarding 
him  vs^hich  have  been  fulfilled  as  noted,  that  all  hang 
together.  As  the  rest  were  literally  fulfilled,  so  it  is 
fair  to  believe  were  these  also.  The  simple-minded 
Galileans  were  incapable  of  concocting  such  an  in- 
tricate system  of  fraud,  and  unable  to  carry  it  out 
among  hating,  watchful,  and  cunning  enemies,  to  a 
successful  and  undiscovered  issue. 

The  testimony  of  the  Jews  and  the  Roman  soldiers 
who  watched  the  sepulcher,  is  not  the  least  valuable 
as  to  the  resurrection  of  Jesus.  ' '  Some  of  the  guard 
came  into  the  city  and  told  the  chief  priests  all  the 
things  that  were  come  to  pass.  And  when  they  were 
assembled  with  the  elders  and  had  taken  counsel, 
they  gave  large  money  to  the  soldiers,  saying.  Say  ye, 
His  disciples  came  by  night,  and  stole  him  away  while 
we  slept.  And  if  this  come  to  the  governor's  ears,  we 
will  persuade  him,  and  rid  you  of  care.  So  they  took 
the  money,  and  did  as  they  were  taught  ;  and  this 
saying  was  spread  abroad  among  the  Jews,  and  con- 
tinueth  until  this  day.  "^  This  is  full  of  valuable  cor- 
roborative evidence.  The  whole  plot  is  just  what 
would  be  expected  in  case  of  a  resurrection.  The 
enemies  of  Jesus  w^ould  have  had  to  give  out  some 
explanation,  and  this  was  the  one  most  likely  to  occur 
to  them.  The  guard  testified  that  the  sepulcher  was 
empty,  the  body  gone. 

Here  is  direct  testimony  which  cannot  be  disputed, 
and  indeed  is  not  by  any,  even  unbelievers,  that  the 
body  of  Jesus  was  not  in  the  tomb  after  the  third  day, 
which  was  the  day  he  had  set  for  his  resurrection. 
They  also  testify  that  something  unusual  occurred 
which  all  were  in  excitement  about.      All  this  is  just 

1  Matt,  xxviii.  II-15. 


234       CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

what  would  occur  on  the  resurrection.  They  do  not 
go  to  Pilate,  who  would  have  condemned  them  to 
death  for  sleeping  at  their  post  of  duty,  or  for  neg- 
lecting their  charge.  They  do  go,  as  we  would 
expect,  to  those  most  interested.  That  is,  some  of 
them  came  into  the  city  and  told  what  had  hap- 
pened. All  were  either  not  fit  to  go  or  afraid  to 
venture  until  some  security  was  had.  The  statement 
that  they  were  asleep  corroborates  the  Scriptural  nar- 
rative. They  were  asleep  but  not  in  natural  slumber. 
They  admit  they  did  not  see  what  happened,  being 
asleep.  This  also  fits  the  Scripture  account  and  our 
sense  of  propriety.  Jesus  was  seen  first  not  by  Roman 
soldiers  but  by  his  own  friends.  The  improbable  part 
of  this  account  of  the  soldiers  is  their  evidence  as  to 
what  they  knew  happened  while  they  were  asleep  ; 
the  improbability  of  the  panic-stricken  disciples'  at- 
tempting such  an  adventure ;  the  absence  of  anything 
to  be  accomplished  by  removing  the  body  from  one 
place  to  another ;  the  difficulty  of  concealing  for  any 
time  a  dead  body,  and  the  certainty  of  its  discovery, 
in  time,  by  their  foes,  and  sure  punishment  for  such  an 
attempt ;  the  impossibility  of  moving  the  great  stone 
at  the  door  of  the  sepulcher  and  removing  the  body 
without  awaking  the  sleeping  guard,  — all  this  stamps 
as  false  and  foolish  the  story  of  the  Jews.  The  value, 
however,  of  this  account  of  theirs  is  this :  it  was  the 
only  other  explanation  of  the  empty  sepulcher  except 
the  Scripture  account  of  the  resurrection  of  Jesus. 

The  evidences  of  the  resurrection  embrace  the 
customs  and  times  of  the  church  which  have  contin- 
ued ever  since :  The  change  of  the  weekly  day  of 
rest  and  its  name,  "the  Lord's  Day;"  the  almost 
universal  observance  by  the  professing  followers  of 
Jesus  of  the  anniversary  of  the  event  ;  and,  what  is 
to  those  who  have  knowledge  of  it,  the  greatest  proof 
of  all,  the  Christian's  spiritual  recognition  of  him,  and 
the  benefits  of  prayer  in  his  name,  and  countless  bles- 


CHRIST    IN    HIS    PRESENT    STATE    AND   WORK.         235 

sings  \vhich  come  to  them  from  this  behef  and  the 
rehgion  founded  upon  it.  No  rehgion  founded  upon 
a  he  or  delusion  could  produce  such  effects  as  the  gos- 
pel of  Jesus  has  ever  since  its  announcement  and 
wherever  it  is  known  and  received.  The  wide 
propagation  of  this  belief  and  its  acceptance  by  the 
best  in  every  community  and  their  adhesion  to  it  are 
evidences  which  are  of  weight  in  candid  minds. 
Christianity  is  its  own  evidence.  Christianity  and 
Christ    are   mutually   corroborative. 

The  resurrection  of  Jesus  was  a  complete  verifica- 
tion of  all  his  claims  for  himself.  He  was  thereby 
proved  to  be  the  Son  of  God.  God  thereby  cer- 
tified to  himself  and  all  his  statements  as  true. 
It  was  God's  witness  to  his  finished  and  perfect 
work.  If  in  anything  Jesus  had  not  fully  obeyed  God 
or  failed  to  complete  the  work  appointed  to  him  in 
the  keeping  of  all  the  law,  the  fulfilling  of  all  the 
types,  the  making  good  of  all  the  pledges  accepted 
by  him  for  men's  salvation,  the  perfecting  of  the  sal- 
vation of  the  believer,  God  would  not  have  so  certi- 
lied  to  him.  Finally,  the  resurrection  of  Jesus  is 
God's  warning  to  the  world  that  there  will  be  the 
Day  of  Judgment.  '*He  hath  appointed  a  day,  in 
the  which  he  will  judge  the  world  in  righteousness  by 
the  man  whom  he  hath  ordained  ;  whereof  he  hath 
given  assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead."  ^  This  fact  is  the  one  great  proof 
of  the  hereafter  and  all  its  glories  and  terrors. 

The  resurrection  is  the  great  fact  for  to-day.  The 
battle  rages  now  along  the  line  of  the  supernatural. 
The  credibility  of  many  supernatural  or  unusual  nar- 
ratives of  Scripture  is  denied.  Accounts  such  as  the 
standing  still  of  the  sun  at  the  word  of  Joshua, 
the  accounts  of  creation,  and  the  garden  of  Eden, 
all  these  are  minor  events  and,  as  compared  with 
this  astounding  event,  far  more  credible  and  less  im- 
possible.     The  one  who  can    admit    that    Jesus  rose 

1  Acts  xvii.  31. 


236       CHRIST   IN    HIS    PRESENT   STATE   AND   WORK. 

from  the  dead,  can  and  should  have  no  trouble  in 
accepting  any  other  narrative  of  Scripture.  Here, 
then,  is  the  point  of  attack  and  defense.  Here  is 
the  vital  question.  If  Jesus  rose  from  the  dead,  all 
his  claims  are  true.  Christianity  is  as  firm  as  the 
existence  of  God,  and  the  behever's  hope  as  sure 
and  blessed  as  the  risen  and  glorified  Chri'st. 

On  these  great  facts  the  apostles  based  their 
gospel.  They  proclaimed  a  free,  world-wide  salva- 
tion, and  called  on  all  to  believe  and  repent  and  be 
saved.  They  declared  this  way  was  by  simple  faith  : 
* '  If  thou  shalt  confess  with  thy  mouth  Jesus  as  Lord, 
and  shall  believe  in  thy  heart  that  God  raised  him 
from  the  dead,  thou  shalt  be  saved.  "^  On  the  other 
hand,  they  testify  that  whoever  refuses  Christ  refuses 
God,  salvation,  and  heaven.  Peter  preached:  *'In 
none  other  is  there  salvation  ;  for  neither  is  there  any 
other  name  under  heaven,  that  is  given  among  men, 
wherein  we  must  be  saved  ; "  ^  and  Paul  writes,  * '  If 
any  man  loveth  not  the  Lord,  let  him  be  anathema."^ 


This  gospel  was  with  Paul  an  exclusive  one.  He 
wrote  the  church  at  Corinth  :  *  *  I  determined  not  to 
know  anything  among  you,  save  Jesus  Christ  and  him 
crucified."*  He  wrote  to  the  churches  in  Galatia  : 
* '  Though  we,  or  an  angel  from  heaven,  should 
preach  unto  you  any  gospel  other  than  that  which 
we  preached  unto  you,  let  him  be  anathema.  As  we 
have  said  before,  so  say  I  now  again.  If  any  man 
preacheth  unto  you  any  gospel  other  than  that  which 
ye  received,  let  him  be  anathema." ^  He  did  not  mean 
by  this  that  he  never  touched  upon  any  other  subject 
but  that  of  the  death  of  Christ,  for  he  does  in  his 
epistles  to  the  churches  refer  to  many  other  subjects. 
But  these  were  to  Christians  for  Christian  life.     To 

1  Rom.  X,  9.  2  Acts  iv.  12.  '  i  Cor.  xvi.  22. 

*  iCor.  ii.  2.  5  Gal.  i.  8,  9. 


CHRIST    IN    HIS    PRESENT   STATE    AND    WORK.         237 

the  world,  Paul  had  but  one  gospel,  that  of  salvation 
and  the  means  of  salvation  —  faith  in  the  crucified 
and  risen  Christ.  Paul  therefore  preached  to  the 
world  no  political  or  social  reforms,  although  the 
world  sorely  needed  them  in  every  direction.  Misery, 
poverty,  ignorance,  oppression,  and  vice  prevailed  as 
it  does  not  to-day.  Yet  we  do  not  read  of  any  efforts 
by  the  apostles  to  institute  reforms  of  any  kind  save 
in  the  church  itself.  This  is  significant  and  cannot 
be  passed  by  or  ignored  by  those  who  have  regard  for 
the  authority  of  apostolic  example  and  teachings. 
We  must  ask  why  this  disregard  of  the  crying  evils 
of  their  time  and  this  exclusive  concentration  upon  the 
single  theme  for  the  world,  of  the  gospel  of  the  death 
and  resurrection  of  Christ. 

The  call  to-day,  we  are  told,  is  for  ' '  a  practical 
gospel " —  '  *  less  theology  and  more  practical  Chris- 
tianity." We  are  told  of  the  efficacy  of  "the  gospel 
of  a  loaf  of  bread."  We  are  asked  for  "  more  treas- 
ure on  earth,  even  if  we  get  less  in  heaven."  We  are 
assured  our  desire  of  converting  men  will  by  preaching 
such  a  gospel  be  greatly  furthered ;  that  people  will  be 
so  attracted  to  the  church  and  to  Christ  as  to  reach 
the  result  aimed  at  ;  that  this  is  preaching  the  gospel. 
All  this  has  a  very  taking  sound.  It  seems  to  ap- 
peal to  common  sense,  and  attracts  practical  people, 
the  benevolent  especially.  That  we  are  to  let  our 
light  so  shine  there  is  no  disputing.  That  the  gospel 
is  commended  by  its  humanitarian  works  is  also  clear. 
That  an  unphilanthropic  gospel  would  not  be  the  gos- 
pel of  Christ  is  also  true.  No  one  will  do  aught  but 
approve  of  every  effort  to  help  or  benefit  the  needy, 
whether  in  physical  or  social  need,  and  the  church  is 
foremost  in  all  benevolences,  and  always  has  been. 
But  we  are  now  considering  the  specific  work  of  the 
church,  and  the  proposal  to  lessen  this  preaching 
and  substitute  for  it  humanitarian  efforts  of  various 
kinds. 


238        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

Our  reply  to  all  this  is  that  the  gospel  is  the  ac- 
complishment of  all  reforms,  by  its  very  nature,  oper- 
ation, and  effects.  It  is  as  expelling  to  all  evil  as 
light  is  to  darkness.  The  method  of  the  apostles  was 
not  to  expel  the  darkness  but  to  turn  on  the  light.  It 
is  the  logical  and  Scriptural  way  still.  The  testi- 
mony of  history  is  conclusive  as  to  the  nature  of  the 
work  of  early  Christianity  and  its  effects.  Guizot 
writes  :  ' '  Christianity  was  in  no  way  addressed  to 
the  social  condition  of  man.  It  distinctly  disclaimed 
all  interference  with  it.  It  commanded  the  slave  to 
obey  his  master.  It  attacked  none  of  the  great  evils, 
none  of  the  gross  acts  of  injustice  by  which  the  social 
system  of  the  day  was  disfigured.  Yet  who  is  there 
but  will  acknowledge  that  Christianity  has  been  one 
of  the  greatest  promoters  of  civilization  ?  And  where- 
fore ? —  Because  it  has  changed  the  interior  structure 
of  man,  his  opinions,  his  sentiments  ;  because  it  has 
regenerated    his    moral,    his   intellectual    character." 

Here,  then,  is  the  way  to  the  social  amelioration 
of  man.  Change  his  **  interior  structure, "  as  Guizot 
terms  it.  This  the  gospel  does,  and  nothing  else  ever 
pretends  to  accomplish  it.  The  preachers  of  the  old 
apostolic  gospel  have  been  the  world's  benefactors. 
This  gospel  has  been  the  fountain  of  all  blessing 
wherever  it  has  been  received,  as  history  testifies. 
Where  the  gospel  of  the  cross  of  Christ  is  proclaimed 
with  the  Holy  Ghost  sent  down  from  heaven,  these 
humanitarian  and  philanthropic  efforts  are  as  sure  to 
blossom  out  as  spring  is  sure  to  come  in  response  to 
the  annual  return  of  the  great  solar  source  of  light  and 
heat.  This  is  true  of  the  individual,  the  community, 
and  the  world.  We  claim  the  gospel  of  the  crucified 
Christ  is  the  greatest  humanitarian  influence  the  world 
has  ever  had.  To  put  any  external  or  humanitarian 
or  philanthropic  efforts  first,  is  to  plant  the  tree  up- 
side down.  Both  roots  and  branches  will  wither. 
The  gospel  is  minimized  thereby.       The  pure  gospel 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         239 

is  withheld  ;  the  state  of  man  is  concealed  and  also 
his  danger  ;  the  great  sanctions  of  divine  truth  are 
unmentioned  ;  the  power  of  the  Holy  Spirit  is  with- 
held ;  conversions  are  few  or  weak  ;  and  the  church  is 
reduced  to  a  mere  organization  for  temporal  or  social 
or  benevolent  purposes,  having  lost  the  distinctive 
character  which  Christ  gave  his  church  as  a  witness 
for  his  truth.  The  salt  having  lost  its  savor,  men 
trample  it  under  their  feet,  for  the  world  knows 
true  from  false  in  religion. 

The  church  exists  for  a  specific  work  —  the  proc- 
lamation in  all  the  world  of  the  gospel  of  the  cross  of 
Jesus  Christ  as  declared  by  himself  and  his  apostles. 
This  we  dare  not  neglect  for  any  other  mission,  how- 
ever good.  Christ  said,  **Ye  have  the  poor  always 
with  you,  and  whensoever  ye  will  ye  can  do  them 
good;  but  me  ye  have  not  always."^  Our  opportu- 
nities and  our  time  are  limited.  The  spiritual  work  is 
above  all  others,  and  we  cannot  turn  from  it  for  any 
other  work,  no  matter  how  valuable.  The  future  is 
far  above  the  present,  and  the  salvation  of  men  for 
the  future  is  in  Scripture  made  the  great  thing. 
Doing  good  in  a  physical  or  social  way  is  not  neces- 
sarily saving  the  soul  for  eternity  and  may  not  even 
contribute  to  it.  When  Jesus  found  the  people,  poor 
enough  too  they  were,  following  him  for  the  loaves 
and  fishes,  he  discontinued  giving  them.  Lord  Shafts- 
bury  has  left  this  record  :  *  *  I  have  been  connected 
with  many  forms  of  humanitarian  and  benevolent 
works  during  fifty  years,  but  I  have  not  observed 
that  men  were  thereby  brought  nearer  to  God."  The 
Christian  believes  in  eternity  and  its  tremendous  is- 
sues. It  will  make  little  difference  in  a  short  time 
what  the  material  condition  of  each  has  been  in  this 
life,  but  it  will  make  an  eternal  difference  what  his 
relation  to  God  is.  This,  we  believe,  is  established 
by  faith  in  Christ,  and  only  so.  Therefore  it  is  the 
one  business  of  the  church  to  preach  Christ. 

1  Mark.  xiv.  7. 


240        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

There  is  also  a  demand  for  another  substitute  for 
this  gospel  of  the  crucified  and  risen  Christ.      We  are 
told  the  Sermon  on  the  Mount  and  the  other  practical 
teachings  of  Jesus  are  gospel  enough  for  the  world, 
and  to  teach  these  to  man.      Undoubtedly  if  the  world 
would  live  so,   all  would  be  well.      But  it  has   been 
shown  that  the  experiment  of  all  this  has  been  tried. 
We  have  seen  the  most  perfect  system  of  ethics  given 
to  a  specially  prepared  people  by  the  most  extraordi- 
nary agencies,  accompanied  by  demonstrations  of  the 
supernatural  to  impress  them,  and  help  them  observe 
it  all,  the  greatest  line  of  prophets  and  other  ministers 
of   its  provisions.      It  was  in  a  land  secluded  from 
contamination  by  the  effects  of  the  surrounding  world; 
it  was  accompanied  by  temporal  sanctions,  which  by 
blessings  when   they  obeyed,    and    adversities   when 
they  disobeyed,    made    every  motive   of   self-interest 
alive  to  its  observance.     All  this  was  continued  for 
centuries  and  worked  out  to  a  full  and  absolute  dem- 
onstration.     Heredity,  environment,  and  development 
have  done  their  best.      Failure  is  written  on  the  whole 
demonstration.     The  law  was  a  failure  in  Israel  even 
as  a  social  experiment.      Man  cannot  be  so  saved  even 
socially,  still  less  spiritually,  as  Paul  plainly  declares. 
Now  the  commands  of  Christ  are  infinitely  above 
those  of  Moses.     They  are  spiritual,    and  deal  with 
looks    and    thoughts    and   purposes    of     the    heart. 
Moses's  commands  under  such  conditions  were  not, 
and,   as  Paul  tells  us,  could  not  be  kept  because  of 
the  weakness  of  the  flesh,  that  is,   of  human  nature. 
How,  then,  can  we  expect  the  spiritual  commands  of 
Christ  to  be  kept  by  the  same  human  nature  ;    for  it 
is  the  same  in  every  age  and  land.      It  has  been  shown 
how  Christ  enables  man  to  do  so,  and  when  we  follow 
his  way,  we  may  hope  to  succeed,   but  to  work  over 
and  over  the  old  useless  experiment  is  worse  than  folly. 
The  order  for  and  of  Christ's  work  is  this  :    "Go  ye 
therefore  and  make  disciples  of  all  the  nations,  bap- 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         24I 

tizing  them  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost :  teaching  them  to  observe 
all  things  whatsoever  I  command  you."^  Here  are  two 
orders  :  first,  make  disciples  ;  second,  teach  them  the 
commands  of  Christ.  The  teaching  is  for  the  dis- 
ciples. There  is  no  command  here  or  elsewhere  to 
teach  the  commands  of  Christ  to  the  unregenerate. 
There  was  no  such  teaching  by  the  apostles,  and  Christ 
taught  them  himself  to  Israel  only.  But  they  are  to 
be  taught  to  the  church.  The  Sermon  on  the  Mount 
and  the  other  teachings  of  Christ  form  the  laws  of  the 
church.  They  are  to  be  taught  and  obeyed.  In  this 
lies  the  purity  and  power  of  the  church.  To  neglect 
these  teachings  is  departing  from  Christ.  This  is  the 
great  lack  of  to-day.  These  teachings  are  even  re- 
garded as  impractical.  Yet  the  apostles  and  the 
early  churches  literally  observed  them  and  prospered 
thereby.  We  must  return  again  as  believers  to  the 
life  laid  down  for  us  by  Our  Lord  and  Master. 

To  the  church  the  apostles  preached  a  far  greater 
view  of  Christ  than  to  Israel  or  the  world.  All  he  is 
to  these  he  is  to  his  people,  and  far  more.  In  Christ's 
death  for  the  church  there  is  seen  a  choice  of  it,  a 
relationship  to  it,  an  efficacy  for  it,  and  special  pur- 
poses in  it  here  and  hereafter.  The  view  of  his 
people  from  the  eternal  past  has  been  considered. 
The  passage  relating  most  pointedly  to  the  relation  of 
Christ  in  his  death  to  the  church  is  this  :  ''  Husbands, 
love  your  wives,  even  as  Christ  also  loved  the  church, 
and  gave  himself  up  for  it  ;  that  he  might  sanctify  it, 
having  cleansed  it  by  the  washing  of  water  with  the 
word,  that  he  might  present  the  church  to  himself  a 
glorious  church,  not  having  spot  or  wrinkle  or  any 
such  thing  ;  but  that  it  should  be  holy  and  without 
blemish.  Even  so  ought  husbands  also  to  love  their 
own  wives  as  their  own  bodies.  He  that  loveth  his 
own  wife  loveth  himself :  for  no  man  ever  hated  his 

16  *  Matt,  xxviii.  19. 


242        CHRIST    IN    HIS    PRESENT    STATE    AND   WORK. 

own  flesh  ;  but  nourisheth  and  cherlsheth  it,  even  as 
Christ  also  the  church  ;  because  we  are  members  of 
his  body.  "^ 

This  is  the  husband  dying  for  the  wife.  This  is  more 
than  the  shepherd  dying  for  the  sheep,  or  a  man  dying 
for  his  friends,  or  Christ  dying  in  the  place  of  guilty  man, 
or  even  the  king  dying  for  his  subjects.  There  is  a 
peculiar  closeness  of  relation  and  affection  in  the  mo- 
tive, and  a  special  purpose  in  the  object  which  does 
not  exist  in  the  other  two  classes. 

This  identity  of  Christ  with  his  people  has  been  in 
part  shown.  Aside  from  his  being  made  in  the  like- 
ness of  sinful  flesh,  he  was  made  like  unto  his  breth- 
ren also.  He  had  not  only  the  common  humanity, 
but  he  had  what  all  mankind  do  not  have, —  the  na- 
ture of  God,  of  which  his  people  are  partakers.  Christ 
bore  man's  penalty  of  death  for  the  original  curse  ;  he 
bore  Israel's  curse  of  the  violated  law  ;  but  his  substi- 
tution for  his  people  is  far  more.  The  identity  of 
Christ  with  his  people  brought  upon  him  the  sense  of 
shame  and  guilt  for  his  people's  sins.  His  attitude  as 
surety  for  the  sins  of  the  world  did  not  necessarily 
bring  upon  him  this  sense  of  guilt  and  shame,  but 
only  of  responsibility.  But  as  one  of  his  people,  he 
shared  the  feeling  of  the  Father  in  the  wrong-doing 
of  his  child,  or,  to  use  the  exact  Scriptural  figure,  the 
shame  of  the  husband  in  the  sins  of  his  wife.  There 
is  a  peculiar  efficiency  also  in  the  death  of  Christ  for 
his  people.  By  the  death  of  Christ  the  salvation  of 
all  is  made  possible,  and  the  salvation  of  the  church 
is  made  certain.  Christ  had  purposes  also  in  his 
death  for  his  people  which  he  had  not  for  the  world. 
Another  peculiarity  of  the  Scripture  accounts  of  the 
scope  of  the  death  of  Christ  as  affecting  the  church, 
is  that  it  is  spoken  of  as  bought  or  purchased  by 
his  blood.  *'The  church  of  God  which  he  pur- 
chased with  his  own    blood  ; "   * '  A  people  for  God's 

U^.h.  V.  25-31. 


CHRIST*  IN    HIS    PRESENT    STATE    AND    WORK.         243 

own  possession  "  (same  word,  purchased).  *  The  idea 
is  a  redemption  within  a  redemption,  or,  to  use  a  par- 
able of  Christ,  the  found  treasure  within  the  purchased 
field. 

The  benefits  secured  to  the  believer  by  the  death  of 
Christ  have  been  seen  in  the  foregoing.  They  may 
be  briefly  seen  in  this  Scripture  :  "If  any  man  is  in 
Christ,  he  is  a  new  creature,  the  old  things  are 
passed  away  ;  behold  they  are  become  new."^  God 
regards  the  believer  as  "in  Christ."  It  is  a  place  of 
holiness.  God  sees  no  sin  in  him.  All  has  been 
charged  to  Christ,  and  all  Christ's  merits  credited  to 
him.  He  is  "justified,"  that  is,  made  right  or  right- 
eous. It  is  a  place  of  security.  "It  is  God  that 
justifieth,  who  is  he  that  condemneth  ?  .  .  .  Who 
shall  separate  us  from  the  love  of  Christ  .?  "  ^ 

The  resurrection  of  Christ  was  also  far  more  to  the 
church  than  to  Israel  or  the  world.  The  resurrection 
of  Jesus  is  spoken  of  as  a  type  of  the  Christian's  state 
and  life,  ' '  that  like  as  Christ  was  raised  from  the  dead 
through  the  glory  of  the  Father,  so  we  also  might  walk 
in  newness  of  life."*  The  Christian  is  spiritually  a 
resurrected  person,  as  if  the  believing  thief  had  been 
buried  with  Christ  literally  in  Joseph's  tomb,  and 
when  Jesus  rose  had  been  raised  with  him  and  sent 
out  to  live  out  his  life  on  earth.  So  is  the  Christian 
spiritually  risen  with  Christ.  All  our  hopes  for  the 
future  depended  on  the  resurrection  of  Jesus.  * '  But 
now  hath  Christ  been  raised  from  the  dead,  the  first- 
fruits  of  them  that  are  asleep."^  His  resurrection 
makes  ours  certain.  The  iirst  sheaf  assures  the  rest 
of  the  harvest  and  is  a  sample  of  the  whole.  The 
resurrection  of  Jesus  is  a  type,,  or  more,  an  exam- 
ple of  the  resurrection  of  his  people.  As  he  rose  so 
will  they.  The  descending  angel,  the  opening  graves, 
the  quiet    awakening,   the  rising  in  immortality,   the 

1  Acts  XX.  28  ;    I  Peter  ii.  9.  '-^  2  Cor.  v    17, 

3  Rom.  viii.  33,  35.  *Rom.  vi.  4.  ^i  Cor.  xv.  20. 


244       CHRIST   IN    HIS    PRESENT    STATE    AND   WORK. 

same  and  yet  not  the  same,  with  all  the  powers  Jesus 
had  and  all  the  naturalness  also  we  saw  in  him,  are 
before  us. 

The  apostle  preached  also  a  living,  personal, 
present  Christ.  They  regarded  him  as  an  actual  per- 
son having  a  body  and  a  locality.  Paul  and  John 
attest  to  seeing  and  hearing  him  since  his  ascension. 
This  is  the  vital  element  of  Christianity.  It  is  a  liv- 
ing and  not  a  past  and  dead  Christ  we  serve  and 
trust  in  and  look  for.  To  think  of  Christ  as  a  his- 
torical character  only,  is  not  enough  to  satisfy  the 
claims  of  himself  or  his  apostles  for  him.  This  is  one 
phase  of  unbelief  of  to-day.  Christ  is  regarded  as 
one  of  several  saviours,  such  as  Confucius,  Moham- 
med, Buddha,  Zoroaster,  and  others.  We  repudiate 
the  classing  of  Christ  with  any  other,  even  as  their 
superior.  All  these,  if  they  ever  lived  at  all,  were 
men  only,  and  are  now  dead,  while  Christ  is  a  living 
being,  and  before  him  will  Confucius  and  Mohammed 
and  Zoroaster  and  all  the  so-called  saviours  appear 
in  judgment,  and  he  will  assign  them  their  places  in 
eternity. 

The  terms  applied  by  the  apostles  to  Christ  show 
their  appreciation  of  him.  He  is  to  them  a  most 
glorious  being.  They  never  hold  up  Christ  as  an 
object  of  pity  and  to  be  received  from  sympathy. 
His  past  sufferings,  even,  are  not  so  used.  Christ 
now  is  beyond  the  need  of  such  consideration.  He 
is  represented  under  visible  form  and  even  described 
as  to  his  appearance.  John  thus  describes  him  : 
•'One  like  unto  a  son  of  man  clothed  with  a  garment 
down  to  the  foot,  and. girt  about  at  the  breasts  with  a 
golden  girdle.  And  his  head  and  his  hair  were  white 
as  white  wool,  white  as  snow  ;  and  his  eyes  were  as 
a  flame  of  fire  ;  and  his  feet  like  unto  burnished 
brass,  as  if  it  had  been  refined  in  a  furnace  ;  and  his 
voice  as  the  voice  of  many  waters.      And  he  had  in 


CHRIST    IN    HIS    PRESENT   STATE   AND   WORK.         245 

his  right  hand  seven  stars  :  and  out  of  his  mouth  pro- 
ceeded a  sharp  two-edged  sword  :  and  his  counte- 
nance was  as  the  sun  shineth  in  his  strength. "  ^  This 
agrees  with  the  appearance  seen  by  Paul.  ^  And  there 
is  no  reason  to  doubt  both  were  actual  personal 
appearances  of  Christ.  Paul  speaks  of  having  seen 
the  Lord,  and  this  was  his  general  appearance.  We 
see  the  same  appearance  as  in  Jesus  in  the  transfigu- 
ration :  ' '  He  was  transfigured  before  them  and  his 
face  did  shine  as  the  sun,  and  his  garments  became 
white  as  the  light.  "^  So  that  we  may  believe  that 
this  was  not  only  the  same  Christ,  but  that  he  was  in 
his  own  proper,  eternal  state. 

The  purpose  of  giving  us  a  picture  of  the  risen 
Christ  is  to  impress  us  with  his  actual  existence, 
identity,  and  personality.  Christ  is  not  a  conception 
or  a  doctrine,  but  a  person  who  has  a  bodily  form  and 
can  be  seen  and  has  been  handled  and  felt,  as  the 
apostles  testifiy.  We  have  no  reason  to  believe  he  is 
any  different  now  than  he  was  after  his  resurrection 
during  the  time  the  apostles  saw  him.  They  speak  of 
him  as  the  same  with  whom  they  did  eat  and  drink 
after  he  rose  from  the  dead.  A  further  reason  for 
this  picture  being  given  us  is  that  we  may  have  an 
impression  of  his  personality.  We  have  no  idea  of 
what  the  earthly  Jesus  looked  like.  The  pictures  are 
wholly  imaginative,  and  there  is  reason  to  believe  are 
wide  of  the  appearance  Jesus  must  have  had.  But 
we  are  not  to  think  of  Christ  as  the  rabbi  of  Judea. 
We  shall  never  so  see  him.  The  view  John  gives 
is  his  appearance  in  which  we  shall  know  him  in 
eternity.  Further,  this  picture  is  that  of  a  being  of 
great  dignity  and  glory.  He  is  one  to  be  thought  of 
in  greatest  reverence  and  to  be  addressed  accord- 
ingly. The  sentimental  terms  of  endearment  some- 
times addressed  to  Christ  are  wholly  out  of  place. 
The  silly  songs  such  as  might  be  sung  by  lovers  to 

iRev.  i.  i>i6.  2  Matt.  xvii.  2. 


246        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

each  other,  are  seen  to  be  worse  than  out  of  place, 
when  compared  with  the  dignity  and  reverence  in 
such  scenes  as  the  following,  a  description  which 
Jesus  acknowledged  as  that  of  himself :  '  *  I  saw  the 
Lord  sitting  upon  a  throne,  high  and  lifted  up,  and 
his  train  filled  the  temple.  Above  him  stood  the 
seraphim  ;  each  one  had  six  wings  ;  with  twain  he 
covered  his  face,  and  with  twain  he  covered  his  feet, 
and  with  twain  he  did  fly.  And  one  cried  unto  an- 
other, and  said.  Holy,  holy,  holy,  is  the  Lord  of 
hosts  :  the  whole  earth  is  full  of  his  glory."  *  In  such 
reverence  Christ  is  to  be  regarded  and  addressed  even 
by  his  nearest  and  dearest  disciples. 

The  attitude  everywhere  described  of  Christ  in  his 
ascension  glory  is  that  of  sitting  at  the  right  hand  of 
God.  It  is  an  exceedingly  significant  expression.  It 
describes  his  attitude  toward  the  past,  his  present 
office  and  work,  and  his  and  our  future.  It  is  the 
position  of  one  who  has  finished  his  work.  His  great 
humiliation  and  its  results  are  accomplished.  There 
is  very  great  joy  from  the  satisfaction  in  successful 
effort.  This  Christ  has.  Christ  is  infinitely  satisfied 
with  his  work  as  approved  by  the  Father.  His  posi- 
tion is  also  an  element  of  his  present  honor,  power, 
and  glory.  The  right  hand  of  God  is  the  next  place 
in  all  these  three  to  God  himself.  It  expresses 
more  than  all  else  the  dignity  of  Christ.  There  is  also 
nearness  to  God  the  Father  in  this  position.  This  he 
prayed  for  when  he  said,  "Father,  glorify  thou  me 
with  thine  own  self,  with  the  glory  which  I  had  with 
thee  before  the  world  was."^  This  is  now  fulfilled. 
The  eternal  state  was  '*in  the  bosom  of  the  Father." 
This  may  not  correspond  to  it  in  all  respects,  but 
expresses  more,  the  attitude  of  activity.  In  his  pres- 
ent state  Christ  is  not  idle. 

Christ  is  on  the  right  hand  of  God  as  inter- 
cessor and    advocate.     The    Scriptures   which    teach 

'  Isa.  vi.  1-3.  -John  xvii.  5. 


CHRIST    IN    HIS    PRESENT    STATE    AND   WORK.         247 

this  are  many:  **It  is  Christ  Jesus  that  died,  yea, 
rather  that  was  raised  from  the  dead,  who  is  at 
the  right  hand  of  God,  who  also  ever  maketh  in- 
tercession for  us."^  Christ  has  all  the  requisites 
of  an  advocate.  Such  a  position  and  office  require 
that  the  advocate  possess  the  right  relationship  to 
both  the  parties  with  whom  he  has  had  to  do.  He 
must  have  the  wants  of  the  supplicant  not  only  in 
his  mind  but  upon  his  heart.  He  must  have  ac- 
cess to,  and  influence  with,  the  upper  power,  to 
present  them  rightly  and  effectively.  He  must  have 
a  sufficient  plea  and  be  able  to  secure  the  favors 
or  rights  wanted.  All  this  Christ  has.  The  plea 
Christ  presents  for  us  is  spoken  of  in  Scripture, 
as  his  blood.  It  means,  as  we  have  seen,  his  own 
life  poured  out  as  man's  ransom.  It  answers  every 
accusation  which  might  be  brought  against  the  be- 
liever, whether  true  or  false.  It  can  make  up  for 
all  deficiencies  in  any  case,  however  great,  even 
though  it  be  a  whole  life  misspent,  or  one  coming  at 
the  last  moment  to  Christ,  as  the  thief  upon  the  cross. 
It  can  call  for  the  greatest  gifts  from  God.  Its  power 
as  a'  plea  is  so  great  that,  when  joined  to  the  feeblest 
petition,  however  unworthy  the  offerer,  it  must  pre- 
vail at  the  throne  of  infinite  justice  and  power,  still 
more  at  the  throne  of  grace  ;  for  it  must  be  borne  in 
mind  that  all  Christ  obtained  and  continues  to  secure 
for  his  people,  while  in  exact  accord  with  full  jus- 
tice, so  great  is  his  plea,  is  asked  for,  not  as  justice, 
but  as  grace.  Christ  is  not  pleading  at  the  judgment 
throne  of  sinners  but  at  the  mercy  seat  of  saints. 

A  beautiful  picture  is  presented  in  the  Apocalypse, 
of  the  presentation  of  the  prayers  of  the  people  of 
God  :  "And  another  angel  came  and  stood  over  the 
altar,  having  a  golden  censer ;  and  there  was  given 
unto  him  much  incense,  that  he  should  add  it  unto  the 
prayers  of  all  the  saints  upon  the  golden  altar  which 

1  Rom.  viii.  34. 


248        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

was  before  the  throne.  And  ^the  smoke  of  the  in- 
cense with  the  prayers  of  the  saints  went  up  before 
God  out  of  the  angel's  hand.  "^  This  is  during  a 
special  future  time,  but  represents  the  offering  up  of 
the  prayers  of  all  God's  people  at  all  times. 

Christ's  mediation  is  for  his  peoples'  persons,  sins, 
needs,  prayers,  and  work.  Their  persons  are  his 
first  care.  The  position  of  the  believer  has  been 
considered.  He  is  maintained  in  this  position  by  and 
because  of  his  identity  with  Christ.  The  believer  in 
the  sight  of  God  is  *  *  in  Christ, "  that  is,  the  body  of 
believers  and  Christ  are  one.  The  figures  to  express 
this  are  many.  Christ  is  the  corner-stone  on  which 
the  church  is  the  building.  Christ  is  the  vine,  the 
believers  being  branches  ;  Christ  is  the  husband,  the 
church  the  wife  ;  Christ  is  the  head,  the  church 
the  body.  All  these  express  the  closest  identity. 
There  is  this  view,  however,  to  be  taken  of  the  medi- 
ation of  Christ  for  his  people  as  distinguished  from 
their  sins  and  prayers  and  needs  and  work  individ- 
ually. The  first  is  always  spoken  of  in  Scripture  as 
a  finished  work  which  needs  no  renewing. 

The  prayer  of  Christ  before  his  death  maybe  taken 
as  an  illustration  of  his  advocacy  and  intercession  in 
general.  These  are  the  petitions  in  the  prayer.  * '  I 
pray  for  them  :  I  pray  not  for  the  world.  .  .  .  Keep 
them  in  thy  name  which  thou  hast  given  me,  that  they 
may  be  one,  even  as  we  are.  .  .  .  Keep  them  from 
the  evil  one.  .  .  .  Sanctify  them  in  the  truth,  thy 
word  is  truth.  .  .  .  Neither  for  these  alone  do  I  pray, 
but  for  them  also  that  believe  on  me  through  their 
word  ;  that  they  may  all  be  one  ;  even  as  thou,  Father, 
are  in  me,  and  I  in  thee,  that  they  also  may  be  in  us ; 
that  the  world  may  believe  that  thou  didst  send  me. 
I  will  that  where  I  am,  they  also  may  be  with  me  ; 
that  they  may  behold  my  glory  which  thou  hast  given 
me.  "^  In  brief,  the  desire  of  the  heart  of  Jesus  for 
his  people  was  that  they  may  be  united,  sanctified, 

*  Rev.  viii.  3,  4.  2  John  xvii. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         249 

made  efficient,  and  glorified.  It  will  be  seen  from 
this  that  the  burden  of  Christ's  intercession  is  first 
for  their  own  sakes  and  also  for  the  sake  of  the 
world.  It  is  through  the  church  he  is  to  bless  the 
world.  He  has  done  everything  for  the  world  which 
can  be  done.  He  has  by  his  death  brought  it  within 
the  scope  of  grace,  and  has  sent  his  Spirit  to  convince 
it  of  its  need  by  convincing  it  of  * '  sin,  righteousness, 
and  judgment,"  and  now  he  leaves  his  people  to 
carry  his  message  of  mercy  to  it.  It  is  therefore  the 
great  care  of  Christ  to  see  that  his  people  are  kept 
right.  This  he  does  by  his  intercession,  the  Holy 
Spirit,  and  the  means  of  grace. 

The  intercession  of  Christ  for  his  people  is  that 
they  may  be  kept  in  his  name.  This  is  equivalent  to 
that  in  his  exhortation,  ''Abide  in  me."  It  is  faith 
in  him  and  faithfulness  in  adhesion  to  him.  This 
union  with  Christ  secures  union  with  the  Father  — 
"one  as  we  are."  The  sanctity  of  his  people  is  the 
great  subject  of  Christ's  work  and  intercession.  The 
prayer  shows  the  great  means  of  sanctification  — 
"sanctifiy  them  through  thy  truth;  thy  word  is 
truth."  The  concern  of  Christ  is  that  the  word  of 
God  shall  be  kept  before  his  people.  The  efficacy  of 
the  church  depends  upon  its  unity — "that  they  all 
may  be  one,  that  the  world  may  believe  that  thou 
hast  sent  me."  In  life  Jesus  was  continually  urging 
his  disciples  to  "love  one  another."  Here  in  his  in- 
tercessory prayer  is  the  same  wish.  The  final  wish 
of  the  prayer  is  the  presence  of  his  people  with  him- 
self in  glory.  The  share  we  in  these  latter  days  have 
in  this  prayer  lies  in  the  petition  for  *  *  them  that  shall 
believe  on  me  through  their  word." 

The  intercession  of  Christ  is  also  for  his  people 
individually,  first  for  their  sins  :  ' '  And  if  any  man  sin, 
we  have  an  Advocate  with  the  Father,  Jesus  Christ 
the  righteous. "  ^  The  devil  is  called  the  accuser  of 
the  brethren  "which  accuseth  them  before  our  God 

1  I  Jo   n  ii.  2. 


250       CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

day  and  night."  ^  "  Devil  "  and  "  slanderer  "  are  the 
same  word  in  Greek.  Every  slanderer,  especially 
every  slanderer  of  the  people  of  Christ,  is  voicing  the 
feelings  of  the  devil.  The  blood  of  Jesus  is  the  plea 
which  answers  all  charges  in  heaven.  It  can  and  does 
cleanse  our  consciences  from  condemnation.  Akin  to 
this  is  the  intercession  of  Christ  for  the  believer  in 
his  times  of  trial.  Such  was  his  intercession  for  Peter 
which  we  may  take  as  illustrative  of  all:  **  Simon, 
Simon,  behold,  Satan  asked  to  have  you,  that  he 
might  sift  you  as  wheat :  but  I  made  supplication  for 
thee,  that  thy  faith  fail  not  :  and  do  thou,  when  once 
thou  hast  turned  again,  stablish  thy  brethren.".^  Here 
Satan  asked  and  obtained  permission  to  sift  this 
chosen  band;  for  the  word  *'you"'  is  plural  while 
* '  thee  "  is  singular.  Christ  undoubtedly  interceded 
for  all,  but  out  of  them  he  makes  special  mention  of 
one  specially  weak  on  a  certain  vaunted  point,  and 
soon  to  be  tempted  on  a  trying  occasion  ;  and  so 
Christ  said  to  Peter  ;  *'  I  have  prayed  for  thee.''  He 
singles  out  special  persons  for  special  intercession  and 
care  at  critical  times  in  their  lives.  Christ  foresees 
these  times  of  sifting  or  searching,  and  knows  the 
certain  result  if  we  are  left  to  our  own  boasted  conse- 
cration and  love  and  holiness  and  determination  to 
hold  out  and  to  be  faithful  to  the  end,  and  all  this  we 
so  often  utter  or  think.  If  it  were  not  for  the  faith- 
fulness of  our  loving,  patient  Intercessor,  we  would 
make  awful  and  shameful  wreck  of  our  professions. 
But,  '  *  I  made  supplication  for  thee  that  thy  faith  fail 
not,"  is  the  anchor  which  holds  us  when  all  else  has 
given  way. 

There  is  one  kind  of  intercession  our  Lord  said 
needed  not  to  be  made  :  * '  In  that  day  ye  shall  ask  in 
my  name  :  and  I  say  not  unto  you,  that  I  will  pray 
the  Father  for  you  ;  for  the  Father  himself  loveth 
you."^     This  is   not  a  declaration  that  he  will  not 

^  Rev.  xii.  10.  ^  Luke  xxii.  31-34.  ^  John  xvi.  26. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.        2$  I 

pray  the  Father  for  us  but  that  the  Father  does  not  so 
require  to  be  interceded  with.  The  use  of  the  name  of 
Christ,  however,  is  equivalent  to  his  advocacy  in  per- 
son. The  behever  has  two  advocates.  *  *  He  will 
give  you  another  comforter  \^paracletL\  or  advocate, 
same  word]  that  he  may  be  with  you  forever,  even 
the  Spirit  of  truth."' 

Paul  refers  to  the  office  and  effect  of  the  advocacy 
of  the  Holy  Spirit  in  the  believer  in  these  words  :  ' '  And 
in  like  manner  the  Spirit  also  helpeth  our  infirmity  : 
for  we  know  not  how  to  pray  as  we  ought ;  but  the 
Spirit  himself  maketh  intercession  for  us  with  groan- 
ings  which  cannot  be  uttered  ;  and  he  that  searcheth 
the  hearts  knoweth  what  is  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints  accord- 
ing to  the  will  of  God. "  ^  The  prayers  which  are  in- 
spired of  the  Holy  Spirit  need  no  further  advocacy. 
In  these  two  advocates,  Christ  and  the  Holy  Spirit,  we 
have  the  common  figures  of  the  counselor  and  barrister. 
The  one  advising  privately  and  preparing  for  the  case 
and  inspiring  the  whole  movement,  and  the  other  pre- 
senting publicly  in  court  the  case  as  thus  prepared  ;  both 
in  communication  with  each  other  and  devoted  to  the 
interests  of  the  client.  Such  a  case  at  the  high  court 
of  grace  is  certain  of  success.  Here,  then,  are  four 
great  elements  of  power  in  the  believer's  prayers,  the 
inspiration  of  the  Holy  Spirit,  the  use  of  the  name  of 
Christ,  the  personal  intercession  of  Christ,  and  the 
love  of  God  himself  for  the  believer. 

The  apostles  not  only  preached  a  glorified 
Christ  in  heaven,  but  Christ  present  in  each  of  his 
people.  They  express  this  truth  in  the  phrase, 
•'Christ  in  you."  The  former  relationship  of  being 
"in  Christ"  we  have  considered.  It  relates  to  our 
standing,  where  we  are,  as  seen  by  God  —  a  position 
secured   by  the    death    of    Christ.      But   the    second 

ijohnxiv.  i6,  17.  ^Rom.  viii.  26. 


2  52        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

phrase,  "  Christ  in  you,"  expresses  something  far  dif- 
ferent. It  is  a  matter  of  fact  so  declared  of  every 
Christian  —  *  *  Know  ye  not  as  to  your  own  selves, 
that  Jesus  Christ  is  in  you  ?  unless  indeed  ye  be  repro- 
bates. "  ^  Unless  the  person  is  a  reprobate,  Christ  is 
in  him.  This  may  not  be  a  matter  of  consciousness, 
but  it  follows  from  the  fact  of  his  being  "in  Christ." 
' '  Of  his  fulness  have  we  all  received  and  grace  for 
grace. "  ^  It  is  not  a  part  of  Christ  in  each  as  in  the 
Old  Testament  believers,  but  all  of  Christ  in  every 
believer.     This  is  a  great  mystery  as  Paul  declares.  ^ 

The  natural  figure  is  followed  in  the  Scriptures. 
It  is  spoken  of  as  being  *'born  of  God,"  ''born  of 
the  Spirit,"  all  in  the  sense  of  conception.  Paul  fol- 
lows this  by  intimating  a  still  further  resemblance  to 
the  natural  figure  :  * '  My  little  children,  of  whom  I 
am  again  in  travail  until  Christ  be  formed  in  you."* 
There  is  the  infancy  of  the  new  creature,  and  growth, 
and  finally  the  ' '  full-grown  man,  the  measure  of  the 
stature  of  the  fulness  of  Christ."  The  whole  is  spoken 
of  as  another  and  a  second  life,  which  the  believer 
lives  ;  a  person  within  a  person,  a  life  within  a  life, 
growing  up  into  all  his  being  day  by  day,  and  absorb- 
ing and  controlling  all  his  faculties,  and  finally  as  a 
butterfly  from  the  chrysalis,  emerging  into  the  life  of 
eternity. 

All  this  is  not  without  resistance,  especially  from 
within.  Not  only  Satan  but  the  flesh  is  the  antago- 
nist of  the  new  life.  •  *  For  the  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh  ;  for  these  are 
contrary  the  one  to  the  other  ;  that  ye  may  not  do 
the  things  that  ye  would.  "^  Here,  "  Christ  in  you, " 
is  called  **the  Spirit,"  and  this  is  the  usual  name  in 
Scripture  for  it.  The  struggle,  especially  in  the  early 
stages,  is  very  great  and  painful.  It  is  described  by 
Paul  in  the  seventh  of  Romans,  where  he  admits  his 

1  2  Cor.  xiii.  5.  2  John  1.  16.  ^Col.  i.  26,  27. 

*Gal.  iv.  19,  6  Gal.  v.  17. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         253 

identity  with  both  natures,  and  speaks  of  each  as  "I." 
If  these  two  natures  are  kept  in  mind,  the  passage 
will  be  understood.  The  secret  of  victory  is  given  us 
in  this  scripture:  "  Reckon  ye  also  yourselves  to  be 
dead  unto  sin,  but  alive  unto  God,  in  Jesus  Christ. 
Let  not  sin  therefore  reign  in  your  mortal  body,  that 
we  should  obey  the  lusts  thereof  ;  neither  present 
your  members  unto  sin  as  instruments  of  unrighteous- 
ness ;  but  present  yourselves  unto  God,  as  alive  from 
the  dead,  and  your  members  as  instruments  of  right- 
eousness unto  God.  For  sin  shall  not  have  dominion 
over  you,  for  ye  are  not  under  law  but  under  grace."  ^ 

The  effect  of  the  presence  of  Christ  in  the  be- 
liever is  to  reproduce  Christ  himself  so  far  as  he  is 
given  full  control.  All  the  graces  of  Christ  are  in 
embryo  in  each  believer  and  only  need  to  be  de- 
veloped. The  full  state  is  that  expressed  by  Paul  : 
'*  I  have  been  crucified  with  Christ  ;  yet  I  live  ;  and 
yet  no  longer  I,  but  Christ  liveth  in  me."''  This  is 
the  ideal  state  of  the  Christian. 

The  whole  work  of  God  in  the  believer  may  be 
summed  up  in  the  three  terms  (misused  in  the  natural 
view):  heredity,  environment,  and  development,  in 
their  spiritual  application.  He  is  born  of  God,  that 
is  the  believer's  heredity  ;  old  things  are  passed  away, 
all  things  are  become  new,  that  is  his  environment  ; 
he  grows  up  into  Christ,  that  is  his  development. 

The  work  of  Christ  in  this  age  relates  also  to 
Israel,  the  church,  and  the  world,  collectively.  Israel 
had  a  great  place  in  the  spread  of  the  gospel  in  the 
apostles'  days.  Not  only  the  Jews  but  also  the  other 
tribes  were  found  everywhere.  They  were  the  seed- 
bed in  which  the  first  plantings  of  the  gospel  took 
root.  They  were  the  first  visited  in  every  place  by 
the  apostles,  and  to  them  was  first  offered  the  gospel. 
They  accepted  of  it  by  thousands.  Those  thus  con- 
verted to  the  gospel,  furnished  as  they  were  like  Paul 

2  Gal.  ii.   20. 


2  54       CHRIST    IN    HIS    PRESENT    STATE   AND   WORK. 

with  the  teachings  of  Scripture,  were  the  fittest  to  do 
the  work  of  the  missionary  of  the  cross.  The  Israehte 
was  the  merchant  of  the  middle  ages.  He  was  the 
common  carrier  of  the  world.  The  merchant  and  the 
missionary  were  often  one,  as  in  the  case  of  Lydia,  a 
seller  of  purple,  and  Aquila  and  Priscilla,  makers  of 
tents.  Christ  foretold  their  fate  nationally  by  which 
they  were  still  further  dispersed:  "There  shall  be 
great  distress  upon  the  land,  and  wrath  unto  this 
people.  And  they  shall  fall  by  the  edge  of  the  sword 
and  shall  be  led  captive  into  all  the  nations  ;  and 
Jerusalem  shall  be  trodden  down  of  the  Gentiles  until 
the  times  of  the  Gentiles  be  fulfilled. "  ^  Their  spiritual 
state  during  the  succeeding  centuries  is  declared  by 
Paul  :  '*For  I  would  not,  brethren,  have  you  igno- 
rant of  this  mystery,  lest  ye  be  wise  in  your  own  con- 
ceits, that  a  hardening  in  part  hath  befallen  Israel, 
until  the  fulness  of  the  Gentiles  be  come  in  ;  and  so 
all  Israel  shall  be  saved.  "^  Both  these  prophecies 
have  been  fulfilled.  The  change  evidently  took  place 
after  the  breaking  up  of  their  worship  and  nationality. 
They  are  to  remain  so  until  near  the  end.  Their 
restoration  is  to  be  as  Paul  tells  us,  the  precurser  of  a 
mighty  blessing  to  earth.  They  are  witnesses  to  the 
truth  and  of  one  only  living  and  true  God,  the  Scrip- 
tures, and  Christ,  and  his  gospel.  Next  to  Jesus  as 
the  greatest  proof  of  Christianity  is  Israel. 

The  work  of  Christ  in  the  present  age  also  relates 
to  the  church  as  a  body.  The  establishment  of  the 
church  as  a  family  under  Abraham  and  as  a  nation 
under  Moses  has  been  seen.  The  formation  of  the 
church  as  a  great  universal  spiritual  body  is  the  work 
of  Christ  in  the  present  age.  The  word  ** church" 
means  "  called  out,"  and  also  **  called  together,"  as  a 
secondary  meaning.  It  is  therefore  a  body  called  out 
of  the   mass  and  kept  separated.      Its  peculiar  rela- 

1  Luke  xxi.  23,  24.  ^  Rom.  xi.  25. 


CHRIST    IN    HIS    PRESENT   STATE    AND    WORK.        255 

tions  to  Christ  will  be  seen  by  the  terms  applied  to  it. 
It  is  called,  the  Body  of  Christ,  the  Bride  of  Christ, 
the  Temple  of  the  Holy  Ghost,  the  Kingdom  of 
Heaven,  and  the  Kingdom  of  God.  These  are  in  a 
sense  synonymous  but  not  coterminous.  They  ex- 
press enlarging  spheres  as  given  in  the  order  named. 
In  the  term  "the  Body  of  Christ"  there  is  the 
closest  possible  identity  expressed.  It  is  identity  of 
origin,  nature,  mission,  experiences,  and  destiny. 
The  term  *'the  Bride"  expresses  the  same  identity 
but  differently.  In  the  former  the  natural  relations 
are  subjective ;  in  the  latter  objective.  There  is, 
also,  another  difference  in  the  use  of  these  two  terms. 
The  former  expresses  the  earthly  relationship  of  the 
church  to  Christ.  The  feet  walk  the  earth  although 
the  head  is  in  heaven.  There  is  also  the  idea  of 
service  connected  with  the  figure  of  the  body.  This 
is  seen  in  Paul's  well-known  chapter  on  spiritual 
gifts  :  "  Now  ye  are  the  body  of  Christ,  and  severally 
members  thereof."*  The  other  term,  "the  Bride," 
expresses  mutual  fellowship.  Lange  writes  thus  upon 
this  word  :  — 

"  The  Bride  of  the  Lord  is  in  accordance  with  a  standing 
Bibhcal  view,  based  upon  deep  and  essential  spiritual  relations, 
the  contrast  of  spiritual  receptivity  and  spiritual  creative 
power  is  the  Christian  church."  ^ 

This  figure  has  also  a  future  meaning.  It  looks  to 
the  marriage  and  the  fellowship  which  follows. 
"The  Temple  of  the  Holy  Ghost"  expresses  the 
place  of  the  church  with  reference  to  the  whole  body 
of  the  saved  and  the  relation  of  the  whole  to  God 
the  Holy  Spirit.  "  Built  upon  the  foundation  of  the 
apostles  and  prophets,  Christ  Jesus  himself  being  the 
chief  corner  stone  ;  in  whom  each  several  building, 
fitly  framed  together,  groweth  into  a  holy  temple  in 
the  Lord  ;  in  whom  ye  also  are  builded  together  for 

^  I  Cor.  xii.  27.  2  (^Qi^^nie^taj-y^  Revelation,  p.  245. 


256       CHRIST    IN    HIS    PRESENT   STATE   AND   WORK. 

a  habitation  of  God  in  the  Spirit."^  The  entire  body 
of  God's  people  is  here  compared  to  a  temple  in 
which  '*the  several  buildings"  represent  the  various 
companies  of  the  saved.  The  place  of  the  church  is 
the  most  holy  place,  *'a  habitation  of  God."  All 
these  figures  express  the  very  highest  place  not  only 
above  all  earth  but  above  all  beings  of  any  world  or 
age.  Christ  has  but  one  Body,  but  one  Bride,  but 
one  Holy  of  Holies. 

The  secret  relationship  of  Christ  to  his  church  in 
this  age  is  illustrated  by  this  scripture  :  "I  saw  seven 
golden  candlesticks  and  in  the  midst  of  the  candlesticks 
one  like  unto  a  son  of  man.  .  .  .  He  had  in  his  right 
hand  seven  stars.  .  .  .  The  seven  stars  are  the  angels 
of  the  seven  churches,  and  the  seven  candlesticks  are 
seven  churches."^  This  is  a  representation  of  the  at- 
titude and  office  of  Christ  toward  his  church  during  the 
present  age.  By  the  ministries  of  the  church  and 
the  supply  of  the  Holy  Spirit  he  keeps  the  flame  of 
the  church's  graces  glowing. 

A  noticeable  feature  of  the  Epistles  is  the  fewness 
of  exhortations  to  believers  to  engage  in  what  is 
termed  now,  '•  Christian  work. "  There  are  exhorta- 
tions to  give  to  help  the  needy,  especially  in  the 
church.  There  are  general  directions  as  to  "serv- 
ing the  Lord,"  **  patient  continuance  in  well-doing," 
• '  abounding  in  the  work  of  the  Lord,"  not  to  be  weary 
in  well-doing.  The  epistles  to  those  set  aside  to  the 
work,  as  Timothy  and  Tftus,  have  also  such  direc- 
tions, but  for  the  church  at  large  those  quoted  are 
about  the  kind  given.  The  great  urgings  of  all  the 
Epistles  is  to  knowledge  of  Christ  and  holiness  of 
life.  The  apostles  were  most  anxious  to  have  their 
people  holy.  They  were  more  zealous  to  secure  true 
believers  than  a  multitude  of  them.  They  cared  more 
for  quality  than  numbers.  A  pure,  loving  church  was 
more  to  them  than  a  large  one.     There  is  a  lesson  for 

lEph.  ii.  19-22.  ''Rev.  i.  13,  16,  20. 


CHRIST   IN    HIS    PRESENT    STATE   AND    WORK.        2  5/ 

US  to-day  in  this  great  fact.  Purity  of  doctrine,  the 
energy  and  Hfe  and  power  of  the  Holy  Spirit,  are 
the  great  sources  of  Christian  activity.  Where  these 
are  there  is  no  lack  of  workers,  and  where  these  are 
not,  urgings  may  induce  some  to  work,  but  their  work 
will  be  lifeless  and  fruitless.  We  need  to  return  to 
the  apostolic  plan  and  endeavor  to  bring  about  a 
return  of  purity  of  faith  and  life  in  the  church.  From 
these  will  flow  a  stream  of  missionary  and  other  ac- 
tivities \ihich  will  bless  the  world.  The  greatest 
reason,  however,  for  this  singular  omission  is  that 
the  people  of  God  are  first  in  the  heart  of  Christ  and 
the  apostles.  The  Bible  is,  as  has  been  remarked, 
all,  or  nearly  all,  about  God's  people  or  to  them.  In 
looking  back  to  the  beginning,  we  see  they  were  the 
great  objects  of  divine  contemplation.  God's  people 
themselves,  rather  than  what  he  does  by  them  or 
gains  from  them,  are  upon  the  heart  of  Christ.  Not 
ours,  but  us,  is  his  desire. 


The  term  "kingdom,"  as  applied  to  the  work  of 
Christ,  designates  its  sphere,  time,  conditions,  and 
principles,  preparation  for,  its  people,  and  its  ruling 
powers.  It  has  the  same  threefold  application  we 
have  observed  in  the  Gospels  and  Epistles,  as  to  the 
work  of  Christ.  There  is  a  kingdom  for  Israel,  the 
church,  and  mankind  generally.  It  has  also  a  past, 
present,  and  future  aspect.  All  which  shows  it  is  a 
subject  which  requires  careful  study.  The  kingdom 
is  spoken  of  as  offered  to  Israel  by  Christ  as  their 
Messiah,  the  Son  of  David,  in  which  he  was  the  King 
of  the  Jews  and  the  King  of  Israel,  and  for  claiming 
which  he  was  put  to  death.  This  is  the  subject  of 
all  the  Old  Testament  prophecies,  and  to  this  Israel 
ever  looked  forward.  It  is  spoken  of  in  this  scrip- 
ture :  "  Many  shall  come  from  the  east  and  the  west 
and  shall  sit  down  with  Abraham  and  Isaac  and  Jacob 

17 


258        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

in  the  kingdom  of  heaven,  but  the  sons  of  the  king- 
dom shall  be  cast  forth  into  the  outer  darkness."^ 
This  kingdom,  we  have  seen,  Israel  lost  by  rejection, 
or  rather  they  lost  the  immediate  privilege  of  it,  for 
it  has  a  prophetic  aspect  to  be  considered  later. 
The  second  aspect  of  the  kingdom  is  that  which 
is  to  come,  as  in  this  passage  spoken  in  connection 
with  the  end  of  the  world  or  age  :  *'  Then  shall  the 
righteous  shine  forth  as  the  sun  in  the  kingdom 
of  their  Father."^  It  is  always  the  future  kingdom 
which  is  meant  when  it  is  spoken  of  as  the  Father's 
or  in  connection  with  the  Father,  as  in  the  Lord's 
prayer  :  *  *  Our  Father  which  art  in  heaven  .  .  .  Thy 
kingdom  come."  The  word  "  kingdom  "  without  any 
possessive  is  also  applied  to  the  future  aspect  of  the 
kingdom. 

The  terms  '*  kingdom  of  heaven"  and  **  kingdom 
of  God  "  are  in  a  general  sense  synonymous,  yet  there 
is  a  difference.  The  former  is  applied  to  the  earthly 
and  visible  aspect,  the  latter  to  the  spiritual  or  eternal 
aspects  of  the  kingdom.  Both  are  applied  to  the 
church  as  representing  the  phase  of  the  kingdom 
now  existing.  The  church  is  part  of  the  kingdom. 
It  is  the  governing  or  inspiring  power  as  distinguished 
from  the  subjects  of  the  kingdom.  It  means  a  sov- 
ereignty. To  gain  the  kingdom  is  to  gain  a  place  of 
honor  in  it.  The  word  *  *  kingdom  "  is  applied  to  those 
who  acquire  a  place  in  it,  the  principles  which  govern 
it,  the  right  or  privilege  of  entering  it,  and  its  coming 
and  course.  Although  the  kingdom  is  far  greater  and 
future,  still  as  the  church  is  composed  of  those  who 
shall  possess  the  kingdom,  the  same  principles  apply 
to  both  in  a  measure. 

The  condition  and  history  of  the  church  as  a  phase 
of  the  kingdom  is  declared  by  Christ  in  the  seven 
parables  of  the  kingdom  :  The  Sower,  The  Tares,  The 
Mustard  Plant,  The  Leaven,  The  Hid  Treasures,  The 

^  Matt,  viii  ,11,12,  2  Matt,  xiii  .  43. 


CHRIST    IN    HIS    PRESENT   STATE    AND    WORK.        259 

Pearl,  the  Net.^  These  seven  parables  represent 
the  kingdom  in  its  embryonic  or  formative  state.  They 
must  be  considered  together,  and  as  covering  the 
same  period.  Some  of  these  are  explained  by  Christ, 
as  The  Sower  and  The  Tares  and  The  Net.  These 
give  us  the  outline  of  the  whole,  of  which  the  remain- 
ing furnish  further  details.  We  see  from  the  three 
mentioned  that  this  time  is  to  be,  in  its  inception, 
progress,  and  close,  a  mixed  state  of  affairs.  The 
seed  sown  is  to  be  received  only  by  part  of  the  field, 
and  is  to  be  mingled  with  tares  even  where  it  is  re- 
ceived, and  these  are  to  continue  to  the  close,  when 
the  four  diverse  results  of  the  sowing  are  found,  the 
tares  and  wheat  are  growing  together,  and  the  net  con- 
tains good  fish  and  bad.  It  is  a  well-known  principle 
of  interpretation  that  obscure  scriptures  are  to  be  ex- 
plained by  those  clearly  understood.  With  this  in 
mind  the  parables  of  the  Mustard  Plant,  Leaven,  Hid 
Treasure,  and  Pearl,  must  agree  with  the  Sower  and 
the  Tares  and  Net.  The  Mustard  Plant  is  not  a  nat- 
ural symbol  of  anything  perfect.  Whether  it  was  the 
tree  or  the  plant  of  that  name,  neither  are  conspicuous 
for  size  or  beauty  or  longevity.  That  which  charac- 
terizes it  is  a  small  beginning,  rapid  growth,  and,  as 
compared  with  garden  plants,  large  size.  The  fowls 
are  never  used  in  Scripture  as  symbols  of  good, 
but  the  reverse.  Here  is  the  rapid  extension  of 
the  visible  church  and  the  sheltering  of  forms  of  evil 
by  it,  or  rather  such  forms  of  evil  coming  into  it.  All 
this  agrees  with  history. 

The  symbol  used  in  the  parable  of  the  Leaven  is 
one  of  the  most  fully  explained  of  any  in  Scripture. 
In  the  Mosaic  law  it  was  commanded  not  to  be 
offered  in  sacrifice,  and  at  the  passover  was  to  be  put 
entirely  away.  The  one  instance  where  it  is  used, 
the  wave  loaves,  is  a  type  of  the  conditions  of  this 
very  age  we  are  discussing,  as  we  noted.     It  is  in- 

1  Matt.  xiii. 


26o        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

credible  that  Jesus  who  came  to  fulfil  the  law  should 
SO  disregard  its  teachings  on  such  a  point  as  to  take 
this  divinely  commanded  symbol  of  evil  and  make  it  a 
type  of  good.  It  is  also  incredible  that,  knowing  the 
meaning  the  Israelite  attached  to  this  symbol,  he 
should,  without  a  word  of  explanation,  use  it,  mean- 
ing thereby  the  opposite  of  what  they  understood  and 
had  a  right  to  understand  from  the  command  of  God. 
The  meaning  Jesus  attached  to  leaven  we  have  from 
his  own  words  as  follows  :  ''  Beware  of  the  leaven  of 
the  Pharisees  and  Sadducees.  Then  understood  they 
how  that  he  bade  them  not  beware  of  the  leaven  of 
bread,  but  of  the  teaching  of  the  Pharisees  and  Sad- 
ducees." ^  Paul  also  so  used  this  symbol :  "  Know  ye 
not  that  a  little  leaven  leaveneth  the  whole  lump  } 
Purge  out  the  old  leaven,  that  ye  may  be  a  new  lump, 
even  as  ye  are  unleavened.  For  our  passover  also 
hath  been  sacrificed,  even  Christ :  wherefore  let  us 
keep  the  feast,  not  with  old  leaven,  neither  with  the 
leaven  of  malice  and  wickedness,  but  with  the  un- 
leavened bread  of  sincerity  and  truth.  "^ 

After  this  explicit  teaching  of  Christ  and  his  apos- 
tles, and  the  Scripture  use,  as  seen  in  the  Mosaic  law, 
sound  principles  of  exegesis  demand  that  we  use  it 
the  same  way,  and  interpret  the  leaven  as  meaning 
evil,  and  only  evil. 

The  remaining  three  parables  were  spoken  to  the 
disciples  apart,  the  others  being  to  the  multitudes  as 
well  as  the  disciples.  The  Hid  Treasure  is  the  church 
which  Christ  finds  in  the  field,  which  he  has  before  ex- 
plained is  the  world.  In  spite  of  the  failure  of  the 
sowing  to  be  received  by  all,  and  the  presence  of  tares 
among  the  grain,  and  the  defective  growth  of  the 
visible  church,  and  sheltering  of  evil,  and  the  gradual 
leavening  by  evil  doctrine  and  practices,  there  remains 
the  church  which  Christ  had  in  mind  from  the  begin- 
ning, and  for  which  he  planned  the  redemption  of  the 

^Matt.  xvi.  II,  12.  ^i  Cor.  v.  6-8. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         26 1 

world,  and  came  and  died.  The  parable  of  the  Pearl 
refers  to  the  character  which  belongs  to  it.  Such  are 
like  the  merchant.  They  seek  the  best  of  spiritual 
things  to  which  Christ  applies  pearls  as  a  symbol  : 
•'Give  not  that  which  is  holy  unto  the  dogs,  neither 
cast  your  pearls  before  the  swine. "  ^  It  is  that  which 
Christ  urged  when  he  said,  ' '  Seek  ye  first  the  king- 
dom of  God  and  his  righteousness."^  The  last  parable 
confirms  all  the  previous  parables  in  this  interpreta- 
tion. The  good  fish  and  the  bad  are  found  in  the 
net,  are  separated,  and  this  in  the  end  of  the  age. 
The  gospel  net  has  gathered  a  mixed  haul  as  we  see  it 
to-day,  and  as  all  church  history  declares.  From 
these  seven  parables  of  the  kingdom  we  gather  that 
the  kingdom  in  the  present  age  is  to  be  in  a  state  of 
imperfection,  the  good  in  admixture  with  evil,  and 
this  to  continue  to  the  end  of  the  world,  or  age.  This 
is  analogous  to  the  spiritual  condition  of  the  individual, 
in  whom  the  flesh  remains  until  the  end,  and  wars  with 
the  spirit.  It  also  follows  the  analogous  course  of 
Israel  as  a  nation.  It  is  also  confirmed  by  facts. 
The  history  of  the  church  presents  this  state  from  the 
beginning. 

The  beginnings  of  all  this  are  apparent  in  the 
apostolic  church.  There  is  dissension  over  the  dis- 
tribution of  the  bounty  of  the  church,  and  contention 
between  Paul  and  Barnabas,  and  also  Peter.  We 
see  the  inroads  of  heresies.  Later  we  find  Paul  re- 
buking the  Gentile  churches  for  the  grossest  scandals, 
as  fornication.  The  same  state  of  things  is  shown  by 
the  letters  to  the  seven  churches.  There  is  declining 
love  in  Ephesus,  the  harboring  of  teachers  of  heresy 
and  evil  practices  in  Pergamum,  the  suffering  of  an 
adulterous  prophetess  in  Thyatira,  deadness  of  activity 
in  Sardis,  and  lukewarmness  or  great  worldliness  in 
Laodicea.  Only  two  of  the  seven  escape  reproof. 
Two  have  no  words  of  praise.      Sardis  has  only  a  few 

^Matt.  vii.  6.  2  Matt.  vi.  33. 


262        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

left  true  to  Christ,  and  Laodicea  is  condemned  and 
threatened  with  rejection.  Church  history  shows  an 
increasing  state  of  evil  as  the  centuries  ^o  on,  until 
Christianity  was  imperialized  under  Constantine,  which 
was  simply  baptized  heathenism,  and  which  finally  de- 
veloped the  monstrous  papal  apostasy  which  lasted  as 
a  system  of  persecution  for  over  twelve  hundred  years, 
and  continues  yet  to  hold  in  ignorance  and  supersti- 
tion a  seventh  of  the  world's  population.  This 
came  from  the  Christian  church.  It  was  all  this 
Christ  had  in  mind  when  he  spake  the  parables  of  the 
Mustard  Plant  and  the  Leaven,  and  no  one  who  has 
read  history,  whether  church  or  political,  will  hesitate 
to  acknowledge  that  the  prophecy  has  been  so  far 
fulfilled. 

Besides  the  present  spiritual  and  imperfect  phase 
of  the  kingdom,  Christ  and  the  apostles  everywhere 
speak  of  the  kingdom  as  future,  and  connected  with 
another  age,  and  of  a  totally  different  character  from 
the  state  of  things  now  existing.  Not  even  the  uni- 
versal spread  of  the  condition  of  the  most  favored  Chris- 
tian lands  would  satisfy  the  descriptions  of  the  coming 
kingdom.  That  the  kingdom  has  not  come  is  admitted. 
Indeed,  this  is  one  of  the  claims  of  destructive  criticism. 
The  Kingdom  prophecies,  it  is  claimed,  have  not  been 
fulfilled  in  nearly  two  thousand  years.  Boastings  of  a 
coming,  victorious  condition  of  the  church  are  merely 
speculations,  having  no  Scriptural  foundation.  If  the 
church,  either  visible  or  invisible,  or  any  state  of 
things  which  it  controls  or  inspires,  is  the  kingdom,  then 
the  Kingdom  predictions  have  proved  abortive,  and 
we  are  left  with  a  Bible  whose  most  solemn  and 
greatest  and  most  vital  part  is  by  the  lapse  of  time 
shown  to  be  fallacious.  But  on  the  view  that  this 
kingdom  was  and  is  still  future  and  supernatural,  we 
are  on  sure  ground,  and  all  the  assaults  of  this  latest 
and  most  mischievous  of  all  attempts  to  undermine 
the  faith  of  the  people  of  God  come  to  naught.      In- 


CHRIST    IN    HIS    PRESENT    STATE    AND   WORK.        263 

deed,  it  but  adds  to  the  force  of  the  proof  of  the  truth 
of  Scripture  ;  for  it  is  itself  an  evidence  of  the  fulfil- 
ment of  the  predictions  of  Scripture  which  were  made 
as  to  these  latter  days.  There  is  good  also  coming 
even  out  of  the  evil.  For  this  destructive  criticism 
while  attacking  the  foundations  of  faith  is  forcing  a  new 
examination  of  the  Messianic  kingdom,  and  insisting 
upon    the    meaning  intended    by  the   writers. 

These  two  phases  of  the  kingdom  are  presented 
in  the  following  Scripture  :  *  *  And  being  asked  by  the 
Pharisees  when  the  kingdom  of  God  cometh,  he 
answered  them  and  said,  The  kingdom  of  God  cometh 
not  with  observation :  neither  shall  they  say,  Lo, 
here  !  or,  there  !  for  lo,  the  kingdom  of  God  is  within 
5^ou  [Margin,  in  the  midst  of  you].  And  he  said  unto 
the  disciples,  The  days  will  come,  when  ye  shall  de- 
sire to  see  one  of  the  days  of  the  Son  of  man,  and 
ye  shall  not  see  it.  And  they  shall  say  to  you,  Lo, 
there  !  Lo,  here  !  go  not  away,  nor  follow  after  them  : 
for  as  the  lightning,  when  it  lighteneth  out  of  the  one 
part  under  the  heaven,  shineth  unto  the  other  part  un- 
der heaven  ;  so  shall  the  Son  of  man  be  in  his  day."* 

Professor  Hermann  Cremer  thus  writes  of  the 
Basilia,  or  kingdom  :  — 

"  So  far  as  the  saving  designs  of  God  have  already  found 
their  reahzation  with  and  in  Christ,  it  is  said,  '  The  kingdom 
of  God  is  within  you' — compare  John  i.  26.  '  In  the  midst  of 
you  standeth  one  whom  ye  know  not  ;  The  kingdom  of  God 
is  come  upon  you.'  But  so  far  as  this  realization  first  be- 
comes manifest  when  Christ's  work  is  completed,  the  kingdom 
of  God  is  spoken  of  as  yet  to  be  revealed,  with  the  tacit 
assumption  that  it  can  only  take  place  after  the  appearance 
of  Christ.  In  this  sense  it  is  future  for  Christ  also.  When 
therefore  Christ  says,  '  My  kingdom  is  not  of  this  world,'  his 
meaning  is  that  the  present  order  of  things  does  not  set  forth 
the  glory  and  saving  purpose  of  God."'-^ 

1  Luke  xvii.  20-24, 

2  Biblico-Theological  Lexicon  of  New  Testament  Greek,  Edinburgh, 
1872,  pp.  111-113. 


264       CHRIST   IN   HIS   PRESENT   STATE   AND   WORK. 

Dr.  Auberlin  thus  comments  upon  this  passage  :  — 

"  It  is  true  that  it  was  necessary  for  our  Lord  to  oppose 
the  carnal  expectations  of  the  nation,  and  to  insist,  with 
double  emphasis,  on  the  spiritual  internal  conditions  of  par- 
taking in  the  kingdom  ;  namely,  repentance  and  faith.  But 
he  by  no  means  dissolves  the  kingdom  into  mere  inwardness  ; 
but  it  is  to  him,  as  Schmidt  expresses  it,i  the  divine  order  of 
things  which  is  realized  by  him,  the  Messiah,  and  which  de- 
velops itself  from  within  outwardly.  Thus  the  kingdom  of 
Christ  has  different  periods  ;  it  is  come  in  Christ  ;  it  spreads 
in  the  world  by  internal,  spiritual,  hidden  processes  ;  but  as 
a  kingdom  in  the  strict  sense  of  the  word,  in  royal  glory,  it 
shall  only  come  with  the  Parousia  of  Christ,  even  as  we  are, 
according  to  Christ's  command,  to  pray,  even  now,  day  by 
day,  Thy  kingdom  come."^ 

We  have  in  the  letters  to  the  seven  churches  the 
hght  thrown  upon  the  attitude  of  Christ  in  his  pres- 
ent state  toward  his  people.  It  is  the  same  as  when 
he  used  the  whip  of  small  cords  in  the  temple.  It  is 
Jehovah  with  his  new  Israel  in  chastening.  Here  are 
some  of  his  messages  of  this  kind  :  ' '  Repent  and  do 
the  first  works  ;  or  else  I  will  come  to  thee  and  will 
move  thy  candlestick  out  of  its  place,  except  thou  re- 
pent. .  .  .  Repent,  therefore,  or  else  I  come  to  thee 
quickly,  and  I  will  make  war  against  them  with  the 
sword  of  my  mouth.  ...  I  will  kill  her  children 
with  death  ;  and  all  the  churches  shall  know  that  I 
am  he  that  searcheth  the  reins  and  hearts  ;  and  I  will 
give  unto  each  of  you  according  to  your  works.  .  .  . 
I  will  come  as  a  thief,  and  thou  shalt  not  know  what 
hour  I  will  come  upon  thee.  .  .  .  Because  thou  art 
lukewarm  and  neither  hot  nor  cold,  I  will  spue  thee 
out  of  my  mouth."  His  parting  message  was,  "As 
many  as  I  love  I  rebuke  and  chasten."  Christ  has 
not  changed.  He  is  ' '  the  same  yesterday,  to-day,  and 
forever."  Nor  has  his  method  changed.  He  has 
often,  since  the  days  of  the  apostles,  punished  his 
people    terribly,    to  the    extent    of    sweeping    away 

iBib.  Theo.  N.  T.  I.,  p.  325. 

^"Daniel  and  the  Revelation,"  Edinburgh,  1856,  p.  324, 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.        265 

entire  communities  and  churches.  We  may  be  as- 
sured the  present  church,  unless  she  repents  and 
returns  to  primitive  Christianity,  will  not  escape 
what  Israel  received  for  her  apostasy,  and  also  the 
apostolic  churches  and  the  whole  of  Christendom 
since. 

The  Roman  empire  long  before  its  overthrow 
was  professedly  Christian.  In  423  a.  d.  ,  a  law  of 
Theodosius  II,  states  there  were  no  more  pagans  in 
the  empire.  It  was  upon  this  professed  but  worldly 
Christianity  was  poured  out  the  vials  of  the  barbarian 
invasion  from  the  north.  Following  the  destruction 
of  paganism  came  in  the  sixth  century  the  worship  of 
saints  and  angels  and  relics,  and  following  this  second 
stage  in  the  apostasy  was  sent  the  invasion  of  the 
Saracens.  Later,  following  further  decline  of  the 
faith,  came  the  invasion  of  the  Turks.  The  country 
of  the  prophets  and  apostles  alike  has  been  under 
this  ' '  abomination  which  maketh  desolate  "  from  that 
time  to  this.  Christ  has  many  ways  of  chastising  his 
people,  and  we  must  not  think  the  church  of  to-day 
is  exempt  from  his  usual  course  of  procedure.  This 
chastisement  could  come  from  several  sources.  The 
uprising  so  often  spoken  of  as  the  social  revolution, 
may  be  Christ's  method  of  dealing  with  the  church  or 
it  may  come  from  without,  from  the  heathen  hordes, 
two  thirds  of  the  world,  now  fast  arming  for  war. 

In  considering  the  work  of  Christ  in  the  present 
age  as  to  the  world,  we  must  note  the  purposes, 
the  agencies  selected,  and  the  extent  of  the  work. 
We  shall  then  be  able  to  see  the  ultimate  plan  in- 
volved. Christ's  purpose  is  seen  by  recalling  the  great 
view  presented  by  John  in  his  gospel  of  Christ  as  the 
Saviour  of  the  world,  and  the  world-wide  command 
given  the  apostles  by  the  ascending  Saviour.  Christ's 
direction  of  the  work  of  evangelization  of  the  world 
is  both  direct  and  indirect.     The  latter  is  seen  in  his 


266       CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

allowing  the  breaking  out  of  persecution  in  Jerusalem 
at  the  death  of  Stephen  by  which  they  were  all  scat- 
tered abroad  except  the  apostles.  The  twelve  do  not 
seem  to  have  grasped  the  idea  of  a  world-wide  evan- 
gelization until  sometime  after  Pentecost.  They  re- 
proved Peter  for  going  to  the  house  of  the  Gentile 
Cornelius,  and  on  his  reporting  the  reception  of  the 
gospel  by  him  and  his  house,  and  the  outpouring  of 
the  Holy  Ghost  upon  this  company  of  Gentiles,  they 
express  their  surprise,  saying,  ' '  Then  to  the  Gen- 
tiles also  hath  God  granted  repentance  unto  life."^ 
The  direct  work  of  Christ  for  the  world  is  seen  in 
the  mission  of  Paul.  He  was  converted  directly  by 
Christ's  own  voice,  and  so  comissioned  and  received 
his  commission  and  a  new  revelation  of  the  gospel. 
His  life  reads  like  a  sequel  to  the  life  of  Jesus. 

Christ  himself  is  not  represented  as  engaging  per- 
sonally in  seeking,  following,  and  beseeching  sinners 
to  be  at  peace  with  God.  He  does  this  wholly  through 
the  believers  and  the  agencies  of  the  church.  It  is 
the  Spirit  and  the  Bride  which  say,  Come.  The 
order  of  the  gospel  is  God  the  Father  by  Christ 
through  the  Holy  Spirit  in  the  believer,  appealing  to 
sinners  by  the  truth  to  be  reconciled  to  God  through 
Jesus  Christ.  It  is  worthy  of  note  in  passing,  that  all 
the  calls  to  sinners  in  this  age  to  repentance  are  in  the 
singular  :  ' '  Him  that  cometh  unto  me, "  '  *  He  that  be- 
lieveth, "  "If  any  man  sin,"  *'If  any  man  hear  my 
voice."  This  indicates  the  nature  of  the  gospel  work. 
It  is  to  be  man  by  man,  an  individual  call  rather 
than  national.  The  church  gathers  not  by  nations 
but  by  individuals. 

The  preparation  of  the  world  for  the  gospel  was 
most  remarkable.  Greek  philosophy  had  made  this 
people  keen  to  hear  any  new  thing,  and  their  own 
schools  of  philosophy  were  now  losing  their  power 
over  the  minds  of  their  followers.  Politically  and 
» Acts  xi.  1 8. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.        267 

physically  the  world  was  ready  for  the  rapid  propa- 
gation of  the  message.  It  was  practically  under  one 
government,  and  in  a  stable  and  peaceful  state.  The 
great  Roman  roads  and  lines  of  commerce  went  every- 
where. The  Israelite's  place  in  the  world's  evangeli- 
zation has  been  seen.  There  is  clearly  discernible  a 
divine  and  universal  plan  in  the  preparation  of  the 
world  for  the  gospel.  The  three  great  peoples  of 
the  world  furnished  their  respective  parts  :  Rome,  the 
physical  ;  Greece,  intellectual  ;  and  Israel,  the  spir- 
itual. Thus  was  prepared  the  threefold  way  for  the 
gospel.  All  this  helps  us  to  see  how  the  disciples  of 
Christ  literally  fulfilled  his  parting  message — *'  Preach 
the  gospel  to  the  whole  creation."  Paul  tells  us  the 
gospel  "was  preached  in  all  creation  under  heaven."^ 
Pliny  states  that  there  was  no  family  of  men  where 
the  praises  of  Jesus  were  not  sung.  The  whole  world 
was  evangelized.  This,  if  we  do  not  misread  history, 
has  been  done  again  and  again.  The  world  has  been 
more  than  once  evangelized  since  the  days  of  the 
apostles.  We  are  now  in  the  midst  of  such  a  world- 
wide movement  at  home  and  abroad,  to  which  atten- 
tion is  often  and  well  called.  The  hundreds  of 
foreign  missionary  societies,  with  thousands  of  mis- 
sionaries in  every  land  ;  the  thousands  of  other  organ- 
izations of  an  auxiliary  kind  ;  the  movement  among 
young  men,  students,  young  people,  and  children  ;  the 
publication  of  hundreds  of  millions  of  Bibles,  and 
uncounted  millions  of  Christian  books  and  papers; 
the  thousands  of  Christian  educational  institutions, 
—  all  are  remarkable  and  peculiar  to  our  day.  There 
are  still  greater  movements  before  us.  The  gospel 
is  to  be  preached  to  all  nations,  and  the  Spirit  is  to 
be  poured  forth  upon  all  flesh.  In  all  this  we  see 
Christ  directing  his  work  and  fulfilling  his  promise, 
' '  I  am  with  you  alway,  even  unto  the  end  of  the 
age."^ 

*     ^Col.  i.  23.  2  Matt,  xxviii.  20,  margin. 


268        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 


The  view  of  the  world  since  Christ,  presents  a  very 
mixed  picture.  It  is  not  a  story  of  constant  victory 
of  the  gospel.  The  world,  as  has  been  seen,  has  been 
once,  and  we  believe  several  times,  evangelized.  But 
in  each  case  the  revival  was  followed  by  a  falling 
away.  Sometimes  this  was  an  almost  universal 
apostasy  as  in  the  case  of  the  Roman  church.  The 
north  of  Africa,  once  Christianity's  stronghold,  is  to- 
day Mohammedan.  The  lands  preached  over  by  the 
apostles  are  to-day  in  a  state  little  better  than  heathen- 
ism, and  we  are  sending  missionaries  to  them.  That 
part  of  the  continent  of  Europe  traversed  by  Paul 
with  such  zeal  and  love  is  to-day  largely  wrapped  in 
papal  superstition,  and  worst  of  all  two  thirds  of  the 
world  is  in  pagan  darkness,  and  all  this  after  nineteen 
hundred  years  of  gospel  work  begun  by  apostles 
and  followed  by  the  best  and  most  self-sacrificing  of 
earth.  It  is  sometimes  charged  to  the  church  that 
this  state  of  affairs  exists.  Doubtless  the  church  has 
not  done  her  full  duty,  and  as  a  body  and  as  individu- 
als we  must  all  own  our  failure.  But  the  blame  can- 
not be  laid  wholly  at  the  doors  of  the  church.  There 
is  often  much  unjust  and  cruel  censure  of  churches  and 
ministers  and  Christians  for  the  want  of  more  success 
in  converting  the  world  or  special  localities  to  Christ. 
There  have  been  places  and  times  when  all  has  been 
done  by  the  church  to  save  the  surrounding  mass,  and 
yet  all  have  not  been  converted.  Not  even  apostles, 
with  all  their  mighty  power  and  miracles,  could  effect 
the  conversion  of  all.  Paul,  and  even  Jesus  himself, 
turned  from  many  places,  leaving  them  to  the  course 
they  chose. 

Any  true  faith  in  Christ  must  believe  that  he  has 
been  directing  the  affairs  of  the  church  and  especially 
this  part  of  his  work  during  these  nineteen  hundred 
years.     We  must  also  believe  that  his  plan  is  working 


CHRIST    IN    HIS    PRESENT    STATE    AND   WORK.        269 

all  this  time.  Any  other  view  than  this  would  strip 
God  of  his  power  of  control  and  leave  his  actings  at 
the  mercy  of  whatever  mishaps  might  spring  up  in 
the  path  of  progress.  God  lives  and  reigns,  and 
all  is  working  on  in  his  great  plan  whether  it  agrees 
with  our  ideas  of  what  ought  to  be  or  not.  It  is  use- 
ful constantly  to  remember  this  :  * '  My  thoughts  are 
not  your  thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord. "  ^  Christ  fully  declared  such  a  state  of 
affairs  as  we  see  existing  now  and  during  the  past 
centuries.  The  predictions  of  himself  and  his  apos- 
tles agree  with  this  condition.  There  are  reasons, 
deep  and  fundamental,  lying  in  the  very  nature  of 
things  why  this  condition  exists  and  will  exist  until 
the  end  of  the  age.  It  is  not  merely  an  arbitrary 
edict  or  the  result  of  neglect  by  the  church  or  any 
other  adverse  influences.  The  same  great  causes 
which  we  have  seen  operating  from  the  beginning, 
operate  still,  and  will  until  the  whole  great  demon- 
stration is  finished. 

The  first  great  fact  we  must  consider  is  the  nature 
of  that  called  *'the  world."  There  are  three  words 
so  translated.  These  mean  respectively,  the  age, 
the  habitable  earth,  and  mankind.  The  word  is  used 
in  two  senses :  First,  as  we  generally  use  it,  in  a 
neutral  sense  as  to  moral  character  ;  and  second, 
as  meaning  something  evil  or  defective.  We  have  al- 
ready considered  Christ's  relation  as  to  his  death  and 
work  for  the  world.  But  besides  this  world  there  is 
an  evil  age  and  an  evil  thing  called  "the  world," 
and  an  evil  spiritual  influence  corresponding  to  these. 
This  age  or  world  is  spoken  of  by  Paul  as  "  this  pres- 
ent evil  world,"  and  he  urges  us  to  **be  not  con- 
formed to  this  world,"  and  speaks  of  Satan  as  **the 
god  of  this  world."  He  refers  to  its  character,  ruler, 
and  effect  in  these  words  :  * '  And  you  did  he  quicken, 
when  ye  were  dead  through  your  trespasses  and  sins, 
wherein  aforetime  ye  walked  according  to  the  course 

1  Isa.  Iv.  8. 


2/0        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

of  this  world,  according  to  the  prince  of  the  power  of 
the  air,  of  the  spirit  that  now  worketh  in  the  sons  of 
disobedience."  * 

The  contents  of  this  world  are  thus  described  by 
John,  ' '  All  that  is  in  the  world,  the  lust  of  the  flesh 
and  the  lust  of  the  eyes,  and  the  vain  glory  of  life,  is 
not  of  the  Father,  but  is  of  the  world.  "^  The  world 
as  a  body  of  persons  is  spoken  of  in  contrast  with  the 
church,  and  as  in  antagonism  to  it  :  *'  If  the  world 
hateth  you,  ye  know  that  it  hated  me  before  it 
hated  you.  If  ye  were  of  the  world,  the  world  would 
love  its  own  ;  but  because  ye  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the  world,  therefore 
the  world  hateth  you."  ^  This  world  the  Christian  is 
warned  against  :  ' '  Love  not  the  world,  neither  the 
things  that  are  in  the  world.  If  any  man  love  the 
world,  the  love  of  the  Father  is  not  in  him."*  It  is 
evident  from  these  scriptures  that  the  world  in  this 
sense  is  of  the  satanic  trinity, —  ''the  world,  the 
flesh,  and  the  devil,"  and  can  no  more  be  converted 
than  can  the  devil  himself. 

Another  great  principle  announced  by  Christ  is  in 
these  words  :  ' '  Wide  is  the  gate  and  broad  is  the  way, 
that  leadeth  to  destruction,  and  many  be  they  that 
enter  thereby.  For  narrow  is  the  gate  and  straitened 
the  way,  that  leadeth  unto  life,  and  few  there  be 
that  find  it.  "^  There  is  no  intimation  in  any  of  the 
after  words  of  Christ  or  the  apostles  that  the  broad 
way  was  to  become  any  narrower  or  the  narrow  way 
broader,  or  that  the  respective  number  of  journeyers 
was  to  be  changed.  All  the  history  of  the  church, 
and  all  our  observation  as  individuals,  confirm  this 
account  of  the  character  and  dimensions  of  these  two 
ways  and  their  companies.  The  New  Testament  writ- 
ers always  speak  of  the  church  as  a  little  flock,  sheep 
among   wolves,  wheat    among  tares,  as  pilgrims  and 

1  Eph.  ii.  I,  2.  2  I  John  ii.  i6.  3  John  xv.  i8,  19. 

*  I  John  ii.  15.  ^Matt.  vii.  13,  14. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         2/1 

strangers,  and  hold  out  no  promise  of  earthly  aggran- 
dizement, either  individually  or  as  a  church  in  numer- 
ical or  political  influence.  They  are  pointed  to 
another  age  and  life  as  the  time  and  place  of  reward. 
The  course  of  the  church  in  this  age,  Christ  every- 
where declares,  is  to  be  like  his  own.  He  reached 
the  cross,  so  will  his  church.  The  church  is  to  follow 
the  Master  to  Calvary  before  it  can  follow  him  to 
enthronement. 

There  are  not  only  reasons  in  the  foregoing  Scrip- 
tural passages  for  the  fact  of  the  small  number  con- 
verted so  far  in  the  world,  but  they  form  an  irrefutable 
argument  for  the  statement  that  the  remainder  of  the 
age  will  show  the  same  results.  If  in  nineteen  hun- 
dred years  the  world  has  not  been  all  converted,  it  is 
not  more  probable  that  even  another  such  period  would 
show  different  results.  The  same  agencies  which  have 
prevented  the  whole  world's  conversion  still  exist. 
Nor  would  the  conversion  of  the  present  or  any  future 
generation  be  the  conversion  of  the  world,  for  the 
most  of  the  world  are  dead.  The  eighteen  centu- 
ries of  those  who  lived  since  Christ,  are  beyond  the 
gospel's  reach.  Nor  is  there  any  assurance  that  the 
world  would  remain  as  a  world  in  a  state  of  conver- 
sion. The  history  of  the  past  points  to  great  aposta- 
sies following  great  turnings  to  God.  But  the  words 
of  Christ  and  of  the  apostles  are  conclusive  upon  this 
point.  There  is  not  one  word  in  all  the  promises  of 
Christ  or  the  New  Testament  writers,  promising  the 
conversion  of  the  world  in  this  age. 

There  are  certain  scriptures  which  speak  of  the 
prevalence  of  the  gospel  and  righteousness.  These 
must  either  be  placed  according  to  their  chronological 
data,  or  if  no  such  definite  time  is  mentioned,  then  in 
harmony  with  those  which  are  so  dated.  They  all  re- 
fer to  future  times.  Some  of  those  most  common  used 
are  manifestly  for  a  future  age,  as  for  example,  the 
following    well-known    and    often    quoted    passage  : 


2/2        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

*  *  Ask  of  me  and  I  will  give  to  thee  the  heathen  for 
thine  inheritance  and  the  uttermost  parts  of  the  earth 
for  thy  possession.  Thou  shalt  break  them  with  a  rod 
of  iron  ;  thou  shalt  dash  them  in  pieces  like  a  potter's 
vessel."^  The  latter  part  certainly  does  not  refer  to 
the  work  of  Christ  in  the  gospel  age.  The  promise 
our  Lord  made  was  :  *  *  I,  if  I  be  lifted  up  from  the 
earth,  will  draw  all  men  unto  myself.  But  this  he  said 
signifying  by  what  manner  of  death  he  should  die."^ 
This  has  not  been  fulfilled  as  yet,  and  the  promise 
does  not  specify  a  time.  We  must  therefore  inter- 
pret it  in  accordance  with  other  more  definite  prom- 
ises. It  could  not  have  been  intended  to  apply  to  the 
succeeding  nineteen  hundred  years,  for  they  have  come 
and  gone  and  the  promise  is  not  fulfilled.  We  look 
for  its  fulfilment  in  another  age. 

The  objections  raised  against  this  view  from  sup- 
posed necessary  conditions,  as  the  work  of  the  Holy 
Spirit,  are  all  answered  by  the  fact  that  the  Spirit  car- 
ries out  the  purposes  of  God.  The  Holy  Spirit  can 
convert  the  world  to  God,  if  it  is  God's  will,  just  as  he 
could  have  converted  Paul ;  but  he  did  not.  Paul 
was  converted  by  the  appearance  of  Christ  himself. 
So  if  it  is  the  will  of  God  to  convert  the  world  by 
other  agencies  than  those  we  are  seeing,  we  have  no 
right  or  reason  to  object. 

It  is  not  derogatory  to  the  work  of  Christ  or  the 
Holy  Spirit  to  see  in  this  age  of  the  gospel  only  what 
Scripture  declares  is  the  purpose  of  it.  Some  have 
conceived  false  impressions  as  to  the  purpose  of  the 
gospel  dispensation.  They  think  it  is  to  bring  about 
a  full  and  complete  victory  for  Christ  and  all  his 
cause,  and  that  by  the  present  agencies.  There  is 
such  a  victory  coming  as  sure  as  God  is  and  reigns, 
but  not  now  nor  by  our  feeble  arms  or  means.  We 
are  not  to  be  the  means  of  seating  Christ  upon  the 
throne  of  universal  dominion.     We  are  the  recipients 

Ts.  ii.  R,  9.  2  John  xii  .32. 


CHPJST    IN    HIS    PRESENT    STATE    AND    WORK.        2/3 

of  his  bounty,  saved  by  grace,  and  are  **his  workman- 
ship, his  tillage, "  a  flock  to  be  fed  and  guarded,  the 
bride  to  be  sanctified  and  honored.  We  are  not  to 
crown  Christ,  but  he  is  to  crown  us  ;  we  are  not  to 
bring  him  a  victory,  but  he  is  to  bring  us  a  victory. 
The  world  is  not  to  be  subdued  by  us,  even  through 
the  gospel,  but  by  himself  or  rather  by  God  for  him 
as  the  above  scripture  declares. 

Some  testimonies  to  this  view  of  the  Scriptural 
truth  are  given.  Calvin  wrote,  ''There  is  no  reason 
why  any  person  should  expect  the  conversion  of  the 
world."  John  Knox  said,  ''To  reform  the  face  of  the 
whole  earth,  which  never  was,  nor  yet  shall  be  till 
that  righteous  King  and  Judge  appear  for  the  restitu- 
tion of  all  things."  Luther  said,  "The  older  the 
world,  the  worse."    Dr.  Luthardt  writes  as  follows  :  — 

"  The  path  of  the  church  of  Jesus  Christ  is  like  that  of  her 
Lord  and  Saviour  —  through  the  cross  to  the  crown.  Let  her 
know  ;  let  her  comfort  herself  thereby."  ^ 

Dr.  Robert  Patterson  writes  :  — 

"If  we  are  to  enjoy  any  period  of  outward  peace  during 
his  absence  ;  if  his  church  is  to  be  delivered  from  the  assaults 
of  the  world  ;  if  there  is  to  be  an  age  of  purity  when  the  tares 
shall  not  grow  among  the  wheat  ;  or  if  at  his  coming  he  shall 
be  welcomed  by  the  population  of  an  earth  filled  with  the  glory 
of  the  Lord  ;  even  if  he  be  able  to  find  faith  on  the  earth,  it 
will  be  to  him  a  most  welcome  surpise.  In  all  his  discourses 
and  parables  there  is  not  the  least  hint  we  are  to  hope  for  any 
period  of  peace  or  glory  before  his  coming." 

Bishop  Ryle  thus  writes  :  — 

"  I  believe  the  world  will  never  be  completely  converted  to 
Christianity  by  any  existing  agency  before  the  end.  The 
wheat  and  tares  will  grow  together  until  the  harvest.  When 
the  end  comes,  it  will  find  the  earth  in  much  the  same  state  it 
was  before  the  flood." 

Professor  Chas.  A.  Briggs  referring  to  the  Presby- 
terian Standards,  writes  :  — 

^  "  Saving  Truths  of  Christianity,"  p.  308. 
18 


274        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

"  The  current  doctrine  of  a  millennium  in  the  future  before 
the  advent  of  Christ  is  another  extra-confessional  doctrine 
for  which  there  is  no  basis  in  the  Westminster  Standards."^ 

"The  conversion  of  the  Jews  and  a  more  glorious  condition 
of  the  church  before  the  advent  predicted  in  the  New  Testa- 
ment has  been  improperly  associated  with  the  millennium. 
The  idea  of  a  future  millennium  before  the  advent  is  ruled  out 
by  the  Westminster  Symbols."  ^ 

Dorner  writes  as  follows  :  — 

"The  New  Testament  does  not  countenance  a  theory 
which  assumes  merely  a  quiet,  steady,  growing  interpenetra- 
tion  or  subjugation  of  the  whole  world  by  Christianity  in  the 
course  of  history.  This  is  the  optimistic  view  which  is  unpre- 
pared for  eclipses  of  the  sun  in  the  firmament  of  the  church. 
The  New  Testament  foretells  catastrophes  to  the  life  of  the 
church  so  that  in  this  respect  also  it  is  a  copy  of  the  life  of 
Christ."  3 

Dr.  Robert  J.  Breckinridge  writes  :  — 

"  As  a  question  of  mere  doctrine,  no  reason  can  be  as- 
signed which  tends  to  limit  the  period  of  the  struggle  between 
good  and  evil  in  this  world  or  to  determine  any  positive  issue 
for  it.  It  is  only  by  express  revelation  we  could  know  that 
the  kingdom  of  God  will  triumph  completely  and  possess  the 
whole  earth,  and  I  have  already  said  that  the  Scripture  seems 
to  me  to  teach  that  in  order  to  this  triumph  that  kingdom 
must  assume  a  new  form,  and  exist  under  another  dispensation. 
Whoever  will  assert  that  the  church  of  God,  independently 
of  some  divine  change  in  the  elements  of  the  problem  which 
it  has  been  working  out  under  its  gospel  form  for  more  than 
eighteen  centuries,  can  have  a  future  very  materially  differ- 
ent from  her  past  history,  or  that  the  human  race  can  have 
a  future  spiritual  history  essentially  variant  from  that  which 
is  past,  without  some  further  and  marvelous  interposition  of 
God,  will  in  each  instance,  it  appears  to  me,  contradict  the 
whole  current  of  divine  revelation,  and  disregard  the  absolute 
economy  of  the  plan  of  salvation.  The  augmentation  of  the 
present  saving  operation  of  the  divine  spirit  is  not  that  super- 
natural change  in  the  element  of  the  problem,  is  not  that 
further   interposition    of   God  which  will   extinguish  sin  and 

^  "Whither,"  New  York,  1890,  p.  200. 

2  "  Messiah  of  the  Apostles,"  New  York,  1895,  pp.  347,  349, 

3  "  System  of  Christian  Doctrine,"  Vol,  4,  p.  389. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         275 

misery  in  the  world,  and  give  to  the  saints  millennial  glory  and 
reign  with  Christ."^ 

We  are  now  to  examine  the  results  of  this  mixed 
state  of  affairs  which  we  have  seen  exists  in  the  indi- 
vidual behever,  in  Israel,  in  the  church,  and  in  the  world, 
and  see  what  plan  Christ  has  in  our  age,  and  its  final 
outcome.  We  can  see  first  of  all  that  no  better  state 
or  world  could  exist  for  the  development  of  individual 
character.  We  have  seen  the  fight  within  the  believer, 
the  struggle  between  the  flesh  and  the  spirit.  The 
same  struggle  is  met  also  without.  The  opposing 
elements  which  the  Christian  meets,  the  struggle  he 
is  called  upon  to  make,  the  final  and  constant  victory 
he  may  have,  all  furnish  the  gymnasia  he  needs  to 
strengthen  the  gifts  and  the  graces  of  the  spirit.  By 
this  life  of  constant  turning  away  from  sin  and  self 
and  to  God,  he  is  so  fixed  in  holiness  that  he  becomes 
permanently  holy. 

What  has  been  said  of  the  individual  believer  is 
true  also  of  the  church.  We  look  back  to  the  eternal 
past  and  see  the  divine  plan  under  consideration  and 
that  the  great  object  of  Christ's  care  was  the  church. 
To  train  this  body  for  eternal  service  and  enjoyment, 
was  the  great  purpose  of  all  the  divine  plan.  The 
statement  of  the  forerunner  of  Christ,  of  his  plan,  of 
his  work  as  to  the  church,  is  in  these  words  :  ' '  Whose 
fan  is  in  his  hand,  and  he  will  thoroughly  cleanse  his 
threshing  floor  ;  and  he  will  gather  his  wheat  into  the 
garner,  but  the  chaff  he  will  burn  up  with  unquench- 
able fire."^  The  sifting  process  is  going  on.  Every- 
thing adverse  contributes  to  this  end.  Even  as  to 
the  delusions  of  Satan,  Paul  writes  :  *  *  For  there  must 
be  also  heresies  [margin,  factions]  among  you,  that 
they  which  are  approved  may  be  made  manifest 
among  you."  ^ 

^"Knowledge    of   God   Subjectively  Considered,"  New  York,  1869, 
p.  677.  ^Matt.  iii.  12.  ^i  Cor.  xi.  19. 


2/6        CHRIST   IN   HIS   PRESENT   STATE   AND   WORK. 

The  divided  state  of  the  church  seems  lamentable, 
and  yet  it  could  exist,  as  the  world  and  as  human 
nature  are,  in  no  other  state.  The  church  was  once 
organically  one  and  never  was  it  more  corrupt.  The 
days  of  the  Church  supremacy  were  the  days  of  the 
beginning  of  her  spiritual  downfall.  In  those  days 
were  developed  all  the  evils  which  have  since  existed. 
The  prizes  of  power  in  a  universal  church  were  and 
would  be  so  great,  that  human  nature,  even  in  the 
church,  could  not  resist  the  temptation  to  self-seeking 
and  self-aggrandizement  as  we  see  it  in  almost  every 
sect  and  party  however  small.  Ecclesiastical  ambi- 
tion and  love  of  gain  has  stooped  to  any  means  of 
gaining  its  end.  Therefore  Christ  as  at  Babel,  has 
sent  confusion  of  tongues,  that  this  idolatrous  purpose 
may  be  thwarted.  The  sects  of  to-day  are  a  neces- 
sary means  of  preserving  the  spirituality  of  the  in- 
visible church.  In  the  same  way  the  truth  has  been 
preserved.  The  doctrine  which  one  sect  has  ignored 
has  been  emphasized  by  another.  Some  have  been 
raised  up  to  bear  aloft  some  forgotten  truth.  In  the 
days  of  some  powerful  and  worldly  sect  some  humble 
party  has  been  called  out  to  preach  the  gospel  to  the 
masses,  and  has  been  the  means  of  calling  believers 
back  to  more  pure  doctrine,  life,  and  word. 

The  vitality  of  the  church  on  earth  all  this  time 
is  an  amazing  feature  of  its  history.  Every  device  of 
man  and  the  devil  has  been  exercised  to  exterminate 
it.  It  has  been  decimated  by  persecutions  and 
enswathed  in  the  smothering  influence  of  godless 
secular  power.  It  has  been  exposed  to  the  ridicule  of 
the  world  by  the  doings  of  false  members  and  by  the 
shortcomings  of  true  ones.  It  has  been  almost  de- 
stroyed by  world-wide  apostasies  and  its  doctrine  cor- 
rupted by  the  admixture  of  abominable  heresies.  It 
has  been  divided  and  redivided  and  split  into  hundreds 
of  warring  factions  and  sects,  and  it  has  been  poisoned 
and  enervated  by  worldliness  and  invaded  and  attacked 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK.         2']'] 

by  every  form  of  unbelief.  There  has  been  scarcely 
any  way  of  destruction  it  has  not  faced,  and  yet  it  still 
exists.  Christ  ever  has  had  his  care  over  it.  It 
has  come  through  all,  and  will  until  it  emerges  from 
this  world  of  conflict  into  the  kingdom  of  God  eternal. 

In  respect  to  evangelizing  the  world  also,  we  can  see 
how  the  state  of  the  world,  as  we  have  seen  it,  and  as 
it  is  to  continue,  is  the  best  condition  for  the  offers  of 
the  gospel  to  secure  true  believers.  In  a  state  such 
as  existed  in  the  time  of  Constantine,  and  as  exists 
to-day  in  limited  localites,  where  religion  is  a  matter 
of  great  repute  and  of  gain,  the  converts,  so-called, 
multiply  with  great  rapidity,  but  they  are  of  question- 
able quality.  All  this,  by  a  state  of  humility  and  ob- 
scurity for  the  church,  is  avoided.  As  the  quicksilver 
attracts  the  gold,  so  the  gospel  under  such  circum- 
stances attracts  the  true  believer,  and  the  false  re- 
ject it. 

The  world  has  been  greatly  blessed  temporally  by 
the  gospel  of  Christ.  This  is  a  fact  to  which  atten- 
tion is  often  called  and  is  self-evident.  It  was  in  the 
plan  of  Christ  that  this  should  be  so.  The  promise 
to  Abraham  was  :  * '  In  thee  and  in  thy  seed  shall  all 
the  families  of  the  world  be  blessed."  The  seed  Paul 
tells  us  was  Christ.  One  need  only  compare  those 
lands  and  communities  in  which  the  gospel  is  preached 
in  purity  with  those  where  it  is  perverted  or  where  it 
does  not  exist,  and  the  fact  is  clearly  shown.  The 
evils  which  afflict  man,  especially  the  poor,  are  far 
less  than  before  Christ.  The  world  is  better  behaved. 
Vice  is  more  concealed  and  so  far  made  less  an  exam- 
ple and  is  more  under  reproof.  The  law  came  to  re- 
strain transgressions,  so  did  the  gospel,  only  far  more 
effectively.  Great  evils  entrenched  in  centuries  of 
life  and  supported  by  wealth  and  power  have  gone 
down  under  the  silent  secret  power  of  the  influence  of 
the  gospel.  The  world  could  not  have  existed  as  it 
was  unless    the    restraining    influences    of    the  gos- 


278        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

pel  had  come.  This  is  but  a  temporal  and  a  tempo- 
rary benefit  it  is  true,  but  it  is  a  benefit  and  was  in 
the  plan  of  Christ.  The  people  of  Christ  have  been, 
as  he  said  they  would  be,  the  salt  of  the  earth  as  well 
as  the  lights  of  the  world.  They  have  preserved  and 
illuminated  mankind. 

The  whole  plan  of  Christ,  as  to  the  individual,  the 
church,  and  the  whole  world  in  this  and  every  age,  is 
described  in  this  parable  of  Christ's  :  * '  So  is  the  king- 
dom of  God  as  if  a  man  should  cast  seed  upon  the  earth; 
and  should  sleep  and  rise  night  and  day,  and  the  seed 
should  spring  up  and  grow  he  knoweth  not  how.  The 
earth  beareth  fruit  of  herself  ;  first  the  blade,  then  the 
ear,  then  the  full  corn  in  the  ear.  But  when  the 
fruit  is  ripe  straightway  he  putteth  forth  the  sickle, 
because  the  harvest  is  come."*  The  work  of  Christ 
in  nature  is  everywhere  illustrative  of  his  work  in  the 
affairs  of  life  and  grace.  The  great  lesson  of  this 
parable  is  that  every  age  is  a  sowing,  and  that  each 
age  is  left  to  develop  its  own  results,  and  when  these 
have  come  to  full  fruition,  the  results  are  gathered  in 
a  harvest.  So  it  was  as  we  have  seen  in  the  age  be- 
fore the  flood  and  also  in  Israel.  The  latter  were 
given  every  opportunity,  and  when  they  had  accom- 
plished all  they  could,  the  age  was  brought  to  a  close, 
and  the  seed  saved  for  a  new  sowing.  Our  age  is  no 
exception  to  this  great  law  of  divine  action.  The 
sowing  has  been  made.  The  age  is  to  be  permitted 
to  develop  and  to  show  its  nature  as  all  others  were 
permitted.  It  is  essentially  different  from  those  which 
preceded  it  as  to  the  forms  of  development,  although 
not  as  to  nature.  The  great  demonstration  has 
reached  another  stage.  The  world  was  tried  under 
license,  and  the  results  were  seen  in  the  age  before 
the  flood.  In  the  Israelitish  age,  law  was  tried  and 
the  results  gathered.  In  our  age,  grace  is  being  shown, 
and  man  is  being  tried  under  a  great  display  of  the 
mercy  and  love   of  God.      The  most  searching  of  all 

*  Mark  iv.   26-29. 


CHRIST   IN    HIS   PRESENT   STATE   AND   WORK.        279 

tests  is  the  gospel.  As  has  been  seen,  it  tells  by  the 
acceptance  or  rejection  of  the  hearer,  whether  there  is 
true  desire  for  salvation  and  to  do  the  will  of  God  ; 
so  for  the  world  at  large.  To  this  age  has  been  sent 
the  gospel  of  grace.  All  has  been  done  for  man's  sal- 
vation. He  is  offered  free  grace.  It  is  a  searching 
test  of  the  nature  of  the  world  to  be  one  day  shown  to 
the  universe  for  their  instruction. 

The  world  will  have  to  be  brought  to  the  end  of 
its  resources  for  self-saving  before  it  will  accept  the 
gospel  of  Christ.  It  is  true  of  the  world  as  it  is  true 
of  the  individual.  We  come  to  Christ  from  our  sense  of 
need.  So  all  the  mooted  plans  for  remedying  the  evils 
of  life  without  the  gospel  will  be  given  an  opportunity 
to  show  what  they  can  do.  Material  civilization, 
especially  in  the  newer  countries  and  communities  in 
the  flush  of  achievement,  is  the  much-hoped-for  means 
of  bringing  the  age  of  universal  prosperity  and  con- 
tentment. The  improvements  of  living,  the  multipli- 
cation of  means  of  amusement,  the  increase  of  wealth, 
the  discovery  of  remedies  of  disease,  or  the  preven- 
tion of  them,  rapid  means  of  transportation, — these  are 
expected  to  produce  all  that  is  needed  to  make  man 
all  he  wants  to  be  or  have.  All  this  will  be  given  the 
fullest  trial  by  being  allowed  to  come  and  be  actually 
tried. 

The  great  hope  of  our  age  is  intellectual  power. 
With  this  it  believes  it  will  yet  transform  earth  and 
make  this  world  a  paradise  for  man.  Sin  is  to  be 
educated  out  of  man  and  the  world,  the  influence  of 
music,  art,  culture,  and  education  are  relied  upon  for 
this  change.  Political  improvement  will  cooperate  to 
this  end.  Great  evils  are  to  be  eradicated,  and  with 
them  will  go  temptation,  and  with  the  temptation  will 
go  sin  itself.  All  this  is  to  have  a  fair,  full  trial.  It 
is  needless  to  say  to  those  who  see  things  as  the 
Scriptures  delineate  them,  that  all  this  must  fail.  In- 
tellectual power  is  not  the  saving  power.      This  has 


2  8o        CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

been  abundantly  demonstrated  in  the  past.  The 
most  intellectual  race  who  ever  lived  on  earth,  not 
excepting  any  now  existing,  was  the  Greek.  Lecky 
writes  of  them  as  follows  :  — 

•♦  Within  the  narrow  limits  and  scanty  population  of  the 
Greek  states  arose  men  who,  in  almost  every  conceivable  form 
of  genius,  in  philosophy,  in  epic,  dramatic,  and  lyric  poetry, 
in  written  and  spoken  eloquence,  in  statesmanship,  in  sculp- 
ture, in  painting,  and  probably  also  in  music,  attained  almost 
or  altogether  the  highest  limits  of  human  perfection."^ 

Galton  has  written  of  the  same  race  thus  :  — 

"  The  millions  of  all  Europe,  breeding  as  they  have  done 
for  the  subsequent  two  thousand  years,  have  never  produced 
the  equals  of  Socrates  and  Phidias.  .  .  .  The  average  ability 
of  the  Athenian  race  is,  on  the  lowest  possible  estimate,  very 
nearly  two  grades  higher  than  our  own  ;  that  is  about  as  much 
as  our  race  is  above  that  of  the  African  negro.  This  estimate, 
which  may  seem  prodigious  to  some,  is  confirmed  by  the  quick 
intelligence  of  the  Athenian  commonality,  before  whom  literary 
works  were  recited,  and  works  of  art  exhibited,  of  a  far  more 
severe  character,  than  could  possibly  be  appreciated  by  the 
average  of  our  race,  the  caliber  of  whose  intellect  is  easily 
gauged  by  glancing  at  the  contents  of  a  railway  bookstall. "^ 

Yet  this  race  with  all  its  power  did  not  and  could 
not  save  itself.  The  character  of  the  Greek  is  well 
known.  Immorality  was  not  even  apologized  for. 
Unchastity  was  the  essential  element  of  the  religion 
of  Greece  at  this  very  time.  The  priestesses  of  her 
temples  were  prostitutes,  and  sixty  thousand  of  them 
were  required  for  the  temple  of  Venus. 

All  forms  of  government  will  have  been  tried,  all 
social  systems,  all  reforms,  the  full  development  of 
modern  science  will  come  with  its  material  benefits  in 
invention  and  appliances  of  every  kind.  All  forms  of 
religion,  too,  are  to  be  given  their  day  as  many  have 
had  already.  New  forms  of  belief  and  worship  imi- 
tating all  more  or  less  closely  the  religion  of  Christ  but 

1  "  History  European  Morals,"  London,  1877  ;  Vol.  i,  p.  418. 
'^  "  Hereditary  Genius  ,  "  London,  1869,  p.  320. 


CHRIST    IN    HIS    PRESENT    STATE    AND    WORK,         28 1 

without  the  cross  of  Christ,  will  arise  and  are  already 
arising.  Socialism  in  some  form  will  undoubtedly 
come  and  be  given  its  opportunity  to  make  an  Eden 
of  earth  without  the  regenerating  power  of  the  Holy 
Spirit  and  the  gospel  of  the  crucified  Christ.  The 
great  demonstration  will  never  need  to  be  repeated 
when  it  is  over.  All  future  ages  will  read  the  story 
of  man's  trial  and  failure  and  will  profit  by  it.  The 
possibilities  of  self-saving  and  self-keeping  will  have 
been  exhausted. 

This  outlook  will  be  perplexing  unless  an  intelli- 
gent and  Scriptural  view  is  had  of  the  purposes  of 
Christ  in  our  age.  It  is  better  to  know  the  truth  and 
have  the  right  motives  operating  within  us,  than  to  be 
swayed  by  false  views  of  an  impossible  state  of  things 
which  will  in  the  certain  failure  leave  us  disappointed. 

Dr.  Auberlin  writes  on  this  subject  as  follows  :  — 

"It  is  not  good  that  our  modern  theology  scarcely  ever 
views  the  present  time  in  the  light  of  Biblical  prophecy.  In 
all  historical  works  or  philosophical  remarks  on  the  times, 
much  is  said  about  modern  anti-christianity ;  and  there  is  no 
instruction  given  the  laity  how  to  view  this  phenomenon  in 
connection  with  divine  prophecy.  .  .  .  What  is  bringing  thou- 
sands from  Christianity,  and  preventing  others  from  coming 
to  a  belief  in  a  full  and  true  Christianity,  is  nothing  less  but 
a  respect  for  these  intellectual  powers  which  rule  in  these 
days  of  modern  science  and  culture.  But  the  worst  thing  is 
that  scarcely  any  one  sees  the  depth  of  the  evil.  For  even  in 
the  Old  Testament  —  the  Old  Covenant  —  the  chief  and  most 
active  aim  of  the  false  prophets  was  to  make  the  people  be- 
lieve that  their  state  was  not  so  bad,  and  that  the  judgments 
of  God  were  not  near.  Therefore  the  fundamental  and  oft- 
repeated  charge  against  them  was,  '  They  heal  the  hurt  of 
my  people  slightly  and  say  it  is  peace,  it  is  peace,  when  there 
is  no  peace."  * 

There  must  ever  be  kept  in  view  the  great  differ- 
ence between  the  ending  of  our    age    and    the    final 
outcome  on  which  we  are  to  fix  our  eyes.     A  short- 
ly Daniel  and  Revelation,"  Edinburgh,  1856,  p.  312. 


282       CHRIST   IN    HIS    PRESENT   STATE   AND   WORK. 

sighted   view  is  either  false   or    discouraging.      Com- 
plete victory  comes  only  at  the  end. 

The  present  age  of  the  church  has  to  do  with  the 
beings  of  the  other  world  as  the  following  scripture 
teaches  :  "To  the  intent  that  now  unto  the  princi- 
palities and  the  powers  in  the  heavenly  places  might 
be  made  known  through  the  church  the  manifold 
wisdom  of  God. "  ^  This  he  writes  was  one  purpose 
of  the  grace  given  him  to  preach  the  gospel.  The 
Epistle  to  the  Hebrews  states  that  we  are  compassed 
about  by  a  great  cloud  of  witnesses.  This  world  is  a 
theater  of  grace.  Paul  writes  he  was  a  spectacle  to 
men  and  angels.  Peter  tells  :  **  Which  things  angels 
desire  to  look  into.  "^  The  reference  is  to  the  preach- 
ing of  the  gospel.  The  cherubim  are  represented 
bending  over  the  mercy  seat  and  looking  down  in 
wonder  and  reverence  upon  the  type  of  sprinkled 
blood.  Daniel  hears  in  vision  a  holy  one  asking, 
**How  long  shall  be  the  vision  concerning  the  con- 
tinual burnt  offering  and  the  transgression  that  mak- 
eth  desolate,  to  give  both  the  sanctuary  and  the  host 
to  be  trodden  underfoot  ?  "  and  again  another  asks, 
*  *  How  long  shall  it  be  to  the  end  of  these  wonders  ?  "  ^ 
In  the  Apocalypse  the  heavenly  hosts  are  continually 
represented  as  breaking  out  into  songs  in  the  accom- 
plishment of  the  divine  plan.  All  which  goes  to  show 
that  we  are  actors  upon  a  stage  about  which  are  gath- 
ered in  most  intense  interest  the  heavenly  beings, 
looking  down  and  learning  by  us  and  our  doings,  and 
above  all,  by  the  gospel  we  are  given  and  the  grace 
shown  us  of  the  love  of  God  and  the  grace  of  our 
Lord  Jesus  Christ. 

The  apostles,  as  stated  at  the  beginning  of  this 
chapter,  preached  a  future  Christ.  They  did  not  re- 
gard his  work  in  this  age  as  complete.  They  pointed 
to  a  coming  age  and  victory.     We  must  ever  remem- 

^  Eph.  iii.  lo.  2  I  Peter  i.  12.  3  Dan  viii.  13;  xii.  5,  6. 


CHRIST   IN    HIS    PRESENT   STATE   AND   WORK.        283 

ber  that  this  age  is  only  one  of  several,  and  its  results 
are  not  a  finality.  Other  ages  preceded  this  and  were 
only  preparatory  to  it,  as  Peter  tells  us  :  * '  To  whom 
it  was  announced  that  not  unto  themselves  but  unto 
you  did  they  minister  these  things."^  This  view  of 
the  plan  of  Christ  is  necessary  to  an  understanding  of 
Christ  in  his  present  work.  There  is  nothing  more 
injurious  in  the  contemplation  of  the  purposes  of 
God  than  a  limited  view.  It  narrows  one's  ideas, 
dwarfs  faith,  and  dims  hope. 

This  view  is  plainly  taught  in  this  scripture  quoted 
or  referred  to  eight  times  in  the  New  Testament : 
'  *  The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right 
hand,  until  I  make  thine  enemies  thy  footstool."^ 
This  does  not  refer  to  the  gospel  work  of  winning  men 
to  loving  relationship  to  Christ.  Such  work  is  never 
so  described.  It  is  conquest.  It  is  victory  over  ene-. 
mies.  Christ's  attitude  to  the  future  is  here  described. 
He  is  expectant  and  waiting.  He  is  at  the  right  hand 
of  God.  This  is  the  place  of  the  heir,  the  King  by 
right  rather  than  the  King  by  actual  possession.  This 
is  the  nature  of  Christ's  present  kingship.  As  has  been 
shown,  his  title  in  the  church  is  *'  Lord,"  and  his  view 
before  the  world  is  on  the  cross.  The  kingdom  is  a 
future  condition  as  manifested.  To  this  Christ  looks 
forward  as  we  do. 

One  of  the  purposes  which  occupied  the  attention 
of  Christ  in  his  present  state  is  intimated  in  the  well- 
known  scripture :  *  *  In  my  Father's  house  are  many  man- 
sions ;  if  it  were  not  so  I  would  have  told  you  ;  for  I  go 
to  prepare  a  place  for  you."^  The  preparation  of  this 
place  was  part  of  the  work  of  Christ  in  this  present 
age.  The  One  who  wrought  so  in  creation  to  prepare 
a  place  for  the  human  race  now  works  for  a  higher  and 
dearer  object, —  the  home  of  his  bride.  This  place 
Christ  has  gone  to  prepare  must  not  be  identified  with 
the  so-called    middle   state,    where  the  spirits  of  the 

^l  Peter  i.  12,  ^Ps.  ex.  I.  ^  John  xiv.  2. 


284       CHRIST    IN    HIS    PRESENT    STATE    AND    WORK. 

departed  are  now  and  until  the  resurrection.  It  is 
some  special  place  out  of  the  many  mansions  in  the 
house  of  God.  This  comes  into  consideration  in  the 
closing  chapters. 


CHAPTER    VI. 


THE    KING    OF    KINGS    AND     LORD    OF    LORDS. 
CHRIST   IN    THE    DAY   OF    THE    LORD. 

All  Scriptures  tell  of  a  coming  day.  It  is  the 
theme  alike  of  Old  Testament  prophets  and  New  Tes- 
tament apostles.  It  is  the  summing  up  of  all  history 
and  the  focal  point  of  all  prophecy.  It  is  described 
by  the  successive  writers  in  terms  of  cumulative 
description.  Each,  as  though  he  received  the  picture 
made  by  his  predecessor,  adds  to  it,  and  hands  it  down 
to  his  successor.  The  day  grows  from  mere  mention 
to  outline,  and  from  that  to  full  detail,  and  ends  in  a 
panorama  of  figures  and  events  which  move  along  the 
narrative  and  produce  upon  the  reader  almost  the 
effect  of  the  original  revelation. 

Every  event  of  Scripture  seems  to  be  connected 
directly  or  indirectly  with  the  Day  of  the  Lord.  The 
flood  is  a  type  of  its  coming,  and  the  destruction  of 
Sodom  is  declared  to  be  a  foretaste  of  it.  The 
plagues  of  Egypt  are  repeated  in  the  plagues  of  that 
day,  and  the  deliverance  song  of  Israel  is  the  song  of 
larger  Israel  at  a  greater  sea.  The  victories  of  Israel 
at  Megiddo  are  types  of  still  greater  victories  of  the 
church  at  the  end.  Indeed,  the  whole  of  Israel's 
history  is  woven  into  it.  The  defeats  of  Israel's  ene- 
mies and  the  judgments  upon  them  are  used  as 
materials  to  construct  the  picture  of  the  last  great 
judgments  upon  the  enemies  of  Christ.  So  also  the 
glories  of  Israel  are  found  within  the  framework  of 
the  story.      Their  capital  city,  the  ritual  of  worship, 

[285] 


286  CHRIST    IN    THE    DAY   OF    THE    LORD. 

the  eldership,  the  tabernacle,  and  the  temple  are  part 
of  the  scene.  Not  only  Israel  but  all  nations  furnish 
their  share  of  the  view,  and  when  it  is  analyzed,  it  is 
found  to  be  the  converging  point  of  the  world's  his- 
tories. 

All  the  prophecies  seem  to  await  their  final  fulfil- 
ment at  that  time.  The  first  promise,  "  The  seed  of 
the  woman  shall  bruise  the  serpent's  head,"  is  a  pre- 
diction of  that  day.  The  message  of  the  first  prophet, 
Enoch,  has  this  for  its  theme.  So  through  all  the  Old 
Testament  prophecies,  whatever  their  other  mes- 
sages, all  find  space  for  some  reference  to  the  Day  of 
the  Lord.  Jesus  himself  gave  full  details  of  it,  and  all 
his  apostles  who  have  left  us  writings,  and  all  other 
writers  of  the  New  Testament  gave  space  to  this 
great  theme.  The  Bible  ends  in  a  book  wholly  de- 
voted to  it.  It  is  a  mingled  scene  of  glory  and  ter- 
ror. All  nature's  beauties  are  exhausted  to  describe 
its  glories  and  its  awful  phenomena, —  clouds,  storms, 
earthquakes,  darkness,  pillars  of  smoke,  fire,  are 
gathered  into  the  picture.  All  that  human  life  and 
history  can  furnish  —  voices,  trumpets,  thrones,  great 
assizes,  vast  armies,  battles,  are  called  for  to  bring  to 
the  imagination  a  picture  of  surpassing  grandeur. 

The  great  characteristic  of  the  Day  of  the  Lord  is 
that  it  is  an  inburst  upon  earth  of  the  supernatural. 
The  other  world  breaks  in  on  this.  Angels  are  seen. 
Great  signs  unaccountable  to  man  appear.  Voices 
are  heard  from  the  sky.  Its  supernatural  cliaracter 
must  ever  be  kept  distinctly  in  mind.  The  super- 
natural will  be  as  common  as  the  natural.  It  will 
be  constantly  in  some  form  before  the  world.  It  is 
not  an  unknown  thing  that  this  should  be  so.  The 
people  of  Israel  had  such  displays.  The  ages  of  law, 
prophets,  and  the  gospel  were  introduced  by  super- 
natural outbursts,  and  so  will  be  this  greater  age. 

The  coming  of  such  a  lime  has  been  a  tradition  or 
belief  of  all  peoples  and  ages.      The  view  of  the  peo- 


CHRIST    IN    THE    DAY    OF    THE    LORD.  2  8/ 

pies  of  the  earth  has  been  that  there  would  come  a 
supernatural  being  from  the  skies  and  call  the  earth 
to  judgment  and  then  destroy  it  by  fire.  This  was 
the  belief  of  Greek  philosophers,  particularly  the  Sto- 
ics. The  sibylline  oracles  are  full  of  it  and  relate 
substantially  the  Scriptural  account  as  they  no  doubt 
received  it.  It  was  taught  by  Zoroaster  to  his  fol- 
lowers. The  Hindus  and  Egyptians  had  also  such  a 
belief.  The  fable  of  the  Phoenix  had  reference  to  this. 
It  was  found  among  the  Aztecs  who  expected  a  com- 
ing One  who  would  put  all  things  right.  It  is  still 
almost  universally  looked  for.  Every  nation  has  its 
own  peculiar  ideas  of  its  nature  and  coming.  It  is 
spoken  of  as  the  ''end  of  the  world,"  the  ''Day  of 
Judgment,"  and  properly  so,  although  not  in  the  nar- 
row sense  in  which  these  terms  are  used. 

The  apostles  presented  a  double  view  of  the  Day 
of  the  Lord.  They  preached  it  as  affecting  the  church 
and  the  world.  To  each  they  presented  it  as  the  one 
great  motive.  To  the  church  they  held  it  up  as  the 
great  incentive  to  the  cultivation  of  all  graces  and  the 
reward  for  all  services  and  the  compensation  for  all 
sacrifices.  They  regarded  it  as  something  extremely 
desirable,  and  urged  the  saints  to  "look  for  and 
hasten  unto  the  coming  of  the  Day  of  God."  They 
kept  it  before  the  minds  of  the  churches  constantly. 
Every  Epistle  is  full  of  it.  There  is  no  subject  which 
is  more  purifying  and  elevating  than  this.  The  study 
of  the  world  above,  and  events  to  come,  is  set  before  us 
in  the  Scriptures  as  the  stimulant  to  holy  frames  of  mind 
and  earnest  life  :  ' '  Seek  the  things  that  are  above, 
where  Christ  is,  seated  on  the  right  hand  of  God. 
Set  your  mind  on  the  things  that  are  above,  not  on 
the  things  that  are  upon  the  earth. "^  Augustine 
says,  ♦ '  The  love  of  things  temporal  can  only  be  over- 
come by  a  certain  pleasurableness  in  things  eternal." 
It  is  the  exaltation  of  these  glories  of  the  future 
which  is  needed  in  this  materialistic  age.      The  pre- 

1  Col.  iii.  2,  3. 


2»a  CHRIST    IN    THE    DAY   OF    THE    LORD. 

sentation  of  these  realities  will  prove  the  corrective 
for  the  worldliness  of  the  age  of  sensuousness  in 
which  we  live.  The  church  must  be  made  to  see 
the  greatness  of  the  future  life  and  world  as  the 
apostles  and  the  prophets  saw  it.  The  future  now 
has  little  attractive  power.  This  age  of  comfort  and 
conveniences  is  characterized  by  unbelief  in,  or  un- 
desire  for,  the  things  of  hereafter.  We  are  so  en- 
gaged in  securing  for  ourselves  and  others  a  heaven 
here  by  means  of  our  improvements  of  material  and  in- 
tellectual and  social  kind,  that  we  are  indifferent  to  any 
future  heaven.  The  bright  pictures  of  the  word  are 
neglected  in  our  day  as  never  before.  Only  at  funerals 
are  they  alluded  to,  and  at  other  times  are  listened 
to  with  heavy  hearts  as  something  for  which  we  must 
forego  the  present.  A  great  loss  has  come  to  the 
church  from  the  neglect  of  this  great  incentive.  The 
result  is  seen  in  so  minimizing  the  eternal  rewards, 
and  unduly  exalting  the  temporal  benefits  of  religion 
that  the  gain  of  salvation  hereafter  is  in  some  a  thing 
almost  forgotten  or  even  despised.  There  is  little 
left  of  hereafter  but  a  dim  idea  of  a  mysterious  state 
which  is  only  accepted  as  a  last  resort  and  as  an  al- 
ternative from  a  worse  fate.  This  neglect  of  the 
things  of  the  hereafter  amounts  almost  to  a  heresy  or 
a  great  apostasy. 

To  the  world  the  apostle  preached  the  Day  of  the 
Lord  in  all  its  terrors.  The  apostles  did  not  preach 
hell  specifically.  The  word  does  not  occur  in  the 
Acts  or  Epistles  except  incidentally.  They  dwell 
upon  the  coming  of  Christ,  the  resurrection,  the 
Judgment,  the  wrath  of  God,  and  the  destruction  of 
the  world  by  fire,  as  warnings  and  incentives  to  re- 
pentance and  faith  in  Christ.  The  narrowing  of  all 
this  to  the  special  place  or  fact  called  "  hell,"  is  one 
cause  of  the  misunderstanding  of  the  nature  and  jus- 
tice of  the  punishment  of  sin.  It  will  be  objected 
that  this  is  the  Christ  of  power  and  not  of  grace.      It 


CHRIST    IN    THE    DAY   OF    THE    LORD.  289 

must  not  be  forgotten  that  Christ  nowhere  declares 
himself  as  confining  his  work  to  the  operations  of 
grace.  This  is  the  great  element  in  his  acting  in  our 
age.  But  the  great  feature  of  Christ's  acting  in  the 
Day  of  the  Lord  is  power  and  justice.  Wrath  is  as 
real  and  as  holy  as  love.  When  Scripture  says  God 
is  love,  it  does  not  say  he  is  nothing  else.  There  is  a 
sense  in  which  love  is  all  inclusive,  but  such  love  is 
not  the  sentimental  thing  generally  understood  by  the 
word  to-day.  **  Our  God  is  a  consuming  fire  "  is  also 
written  by  inspiration  of  the  Holy  Spirit. 

This  whole  subject,  Eschatology,  the  Science  of 
the  Last  Things, —  is  the  most  neglected  depart- 
ment of  Bible  study  to-day.  The  general  view  is 
shut  up  to  ''  dying  and  going  to  heaven  and  after  that 
the  general  judgment,"  Few  venture  beyond  that 
bare  outline.  In  fact  the  whole  subject  is,  in  the 
minds  of  many,  in  a  state  of  utter  confusion. 
Works  on  Eschatology  of  a  thorough  and  systematic 
kind  are  few.  Many  do  not  know  what  to  believe 
upon  the  subject,  and  therefore  lose  the  comfort 
and  the  power  to  comfort  others  by  it.  Yet  this  is 
one  of  the  most  voluminously  treated  subjects  in 
Scripture.  In  the  New  Testament  one  verse  in 
twenty  deals  with  it,  and  the  events  are  described 
with  great  minuteness.  It  is  a  difficult  subject  when 
approached  with  preconceived  opinions  or  systems  to 
be  affected  by  it.  But,  if  studied  in  a  simple  manner 
with  a  mind  willing  to  receive  what  Scripture  teaches 
regardless  of  the  consequences  to  one's  favorite  views 
or  reputation,  light  will  come.  That  it  is  difficult  is 
reason  for  more  study  and  not  less.  It  is  true  there 
is  great  difference  of  opinion  upon  this  subject,  but  so 
there  is  on  all  other  subjects  ;  and  this  is  no  good 
reason  for  neglecting  this  or  any  subject,  but  rather 
the  more  reason  why  it  should  be  considered,  and  the 
truth  found.  Under  the  persevering  study  of  many  dili- 
gent students,  the  whole  is  assuming  form,   and  the 

19 


290  CHRIST    IN    THE    DAY    OF    THE    LORD. 

state  of  the  light  upon  it  is  far  greater  now  than  ever 
before.  In  this  respect  the  prediction  of  Daniel  is 
being  fulfilled  :  ' '  But  thou,  O  Daniel,  shut  up  the 
words  and  seal  the  book  even  to  the  time  of  the  end  ; 
many  shall  run  to  and  fro,  and  knowledge  shall  be  in- 
creased."* The  running  to  and  fro  is  investigation  of 
the  Scriptures  by  study  as  well  as  the  general  travel 
and  enhghtenment. 

One  reason  of  the  failure  to  understand  the  pre- 
dictions of  Scripture  has  been  the  system  of  inter- 
pretation in  vogue,  which  is  known  as  spiritualizing, 
or,  more  correctly  described,  the  interpreting  of 
Scripture  in  a  figurative  manner.  Bishop  Ryle 
writes  :  — 

•'I  believe  that  the  literal  sense  of  the  Old  Testament 
prophecies  has  been  far  too  much  neglected  by  the  churches, 
and  is  far  too  much  neglected  in  the  present  day,  and  that 
under  the  mistaken  system  of  spiritualizing  and  accommodat- 
ing Bible  language.  Christians  have  too  often  missed  its 
meaning." 

Bishop  Jeremy  Taylor  wrote  :  — 

'•In  all  the  interpretations  of  Scripture  the  literal  sense  is 
to  be  preserved  and  chosen,  unless  there  is  evident  cause  to 
the  contrary." 

Tyndall  said  :  — 

"The  greatest  cause  of  this  captivity  and  decay  of  faith, 
and  this  blindness  wherein  we  are  now,  sprang  first  from  alle- 
gories ;  for  Origen  and  the  doctors  of  his  time  drew  all  Scrip- 
ture into  allegories  insomuch  that  twenty  doctors  expounded 
one  text  twenty  different  ways." 

Sir  Isaac  Newton  wrote  :  — 

•♦About  the  time  of  the  end,  in  all  probability,  a  body  of 
men  will  be  raised  up,  who  will  turn  their  attention  to  the 
prophecies,  and  insist  upon  the  literal  interpretation  in  the 
midst  of  much  clamor  and  opposition." 

This  is  the  very  issue  between  the  evangelical  and 
unevangelical  denominations  to-day.     We  affirm  and 

1  Pan.  xii.  4. 


CHRIST    IN    THE    DAY   OF   THE    LORD.  29 1 

they  deny  the  Hteral  statements  as  to  the  divinity  of 
Christ,  his  miracles,  his  resurrection,  and  ascent,  and 
the  descent  of  the  Holy  Spirit.  To  allow  spiritual- 
izing on  these,  as  might  be  claimed  with  as  much 
reason,  would  be  to  surrender  all  we  hold  dear. 

Certain  scriptures  have  been  used  to  support  this 
so-called  spiritualizing  system.  One  of  these  is,  "The 
letter  killeth,  but  the  spirit  giveth  life."^  Examination 
of  the  context  of  this  verse  will  show  that  Paul  is  not 
dealing  with  systems  of  interpretation  here.  He  is 
contrasting  the  law  and  the  gospel,  and  by  "the 
letter"  refers  to  the  law,  and  by  "the  spirit"  to  the 
gospel  and  its  power.  He  is  showing  the  superiority 
of  the  work  of  the  gospel  to  that  of  the  law.  He 
shows  what  he  elsewhere  plainly  teaches,  —  that  the 
law  kills,  while  the  gospel  gives  life,  because  through 
it  the  Spirit  works.  The  passage  is  as  follows : 
' '  Our  sufficiency  is  from  God ;  who  also  made  us  suf- 
ficient as  ministers  of  a  new  covenant  :  not  of  the  letter, 
but  of  the  spirit :  for  the  letter  killeth,  but  the  spirit 
giveth  life.  But  if  the  ministration  of  death,  written 
and  engraven  on  stones,  came  with  glory,  so  that  the 
children  of  Israel  could  not  look  steadfastly  upon  the 
face  of  Moses  for  the  glory  of  his  face  ;  which  glory  was 
passing  away  :  how  shall  not  rather  the  ministration 
of  the  spirit  be  with  glory  ?  "^  Here  the  *  *  letter  "  is  the 
same  as  that  "  written  and  engraven  on  stones,"  which 
was  the  law.  The  ' '  new  covenant "  is  the  gospel.  It 
is  the  former  *  *  letter,"  or  law,  which  kills,  and  the  gos- 
pel, or  "new  covenant,"  which  gives  life.  The  same 
antithesis  is  seen  in  the  use  of  these  terms  by  Paul  again 
in  another  place  :  ' '  But  now  we  have  been  discharged 
from  the  law,  having  died  to  that  wherein  we  were 
holden  :  so  that  we  serve  in  newness  of  the  spirit,  and 
not  in  oldness  of  the  letter."^  Here  he  uses  "letter" 
as  referring  to  the  law.  Another  text  relied  upon  to 
support  this  system  is  the  saying  of  Christ :    "  It  is 

» 2  Cor.  iii.  6.  2  2  Cor.  iii.  6-8.  »  Rom.  vii.  6. 


292      CHRIST  IN  THE  DAY  OF  THE  LORD. 

the  Spirit  that  quickeneth  ;  the  flesh  profiteth  nothing  ; 
the  words  that  I  have  spoken  unto  you  are  spirit,  and 
are  Hfe."^  The  antithesis  here  is  between  the  flesh 
and  the  spirit  and  not  words  and  spirit.  There  is  no 
reference  to  interpretations  of  any  kind.  In  fact  a 
meaning  the  very  opposite  from  the  view  antagonized 
could  be  drawn  from  this  scripture,  for  it  says  plainly 
that  the  words  are  spirit  and  life. 

Predictive  scripture  has  also  come  to  be  neglected 
by  reason  of  disgust  at  the  extravagances  of  some 
who  have  given  study  to  it.  This  reason  would,  if 
applied,  also  shut  us  out  of  all  Bible  study ;  for 
every  truth  has  been  carried  to  extravagant  extremes 
by  some.  Nor  are  we  to  be  moved  by  the  fear  of 
consequences.  God,  who  gave  the  scripture,  takes 
all  the  consequences,  and  so  may  we.  The  first  ques- 
tion for  an  honest  seeker  to  ask,  is,  '  *  What  is  truth  t  " 
and  follow  the  quest  until  he  finds  it. 

Undoubtedly  this  attempt  will,  as  others,  show 
many  points  for  criticism.  The  expositor  of  predic- 
tive prophecy  subjects  himself  more  than  any  other  to 
such  criticism.  It  is  a  most  mysterious  sphere  in 
which  we  are  feeling  our  way  as  with  a  light  in  a  dark 
place,  as  Peter  tells  us.  There  are  many  conflicting 
views  before  the  student.  There  is  needed  in  both 
expounder  and  reader  much  patience.  We  are  all 
eager  to  know,  and  all  intensely  and  personally  inter- 
ested in  the  events  of  this  great  future.  Only  sound 
exegesis  and  the  illumination  of  the  Holy  Spirit  can 
give  us  light.  In  this  spirit,  feeling  it  is  a  vast  and 
mysterious  and  awful  subject,  far  beyond  any  of  us  as 
yet,  the  author  would  venture  to  add  the  results  of 
many  years  of  study  of  the  Scriptures  and  examina- 
tion of  many  authorities  upon  this  subject,  to  the  sum 
of  knowledge  obtained. 

The  great  prophet  of  the  coming  age  was  John. 
He  was  the  nearest  to  Jesus  of  the  apostolic  band,  and 

^  John  vi.  63. 


CHRIST    IN    THE    DAY   OF   THE    LORD.  293 

probably  the  youngest.  He  was  mightiest  in  the 
greatest  of  all  graces.  John  was  able  to  climb  to 
that  point  which  Paul  declares  was  the  summit  of 
Christian  experience  —  * '  The  greatest  of  these  is 
love."  He  apprehended  the  pure  gospel  as  seen  in 
the  character  of  the  evangel  written  by  him.  Christ 
in  John's  gospel  is  for  the  world.  The  view  of  Christ 
in  the  Apocalypse  is  also  for  the  world.  The  Revela- 
tion is  unique  among  the  books  of  the  Bible.  It  is  as 
different  from  the  rest  of  the  New  Testament  as  the 
New  is  from  the  Old.  Lange  says:  "As  the  Bible 
stands  alone  among  the  books  of  the  world,  so  does 
the  Apocalypse  among  the  books  of  the  Bible."  It  is 
like  a  third  testament.  It  has  upon  the  one  who  reads 
it  earnestly,  some  of  the  effect  of  the  first  giving  of  it, 
and  this  apart  from  the  understanding  of  it.  The 
book  is  supernatural  and  produces  a  supernatural 
effect.  There  is  no  book  so  verified  as  the  Revelation. 
It  is  the  direct  communication  of  Jesus  Christ  himself, 
the  only  words  dictated  by  him  to  a  scribe  and  ordered 
to  be  committed  to  writing. 

The  Apocalypse  opens  with  this  promise  :  ' '  Blessed 
is  he  that  readeth  and  they  that  hear  the  words  of  the 
prophecy  and  keep  the  things  which  are  written  there- 
in ;  for  the  time  is  at  hand."  ^  Christ  himself  closes  it 
with  these  words  —  his  last  message  :  ''I  testify  unto 
every  man  that  heareth  the  words  of  the  prophecy  of 
this  book,  If  any  man  shall  add  unto  them,  God  shall 
add  unto  him  the  plagues  which  are  written  in  this 
book  ;  and  if  any  man  shall  take  away  from  the  words 
of  the  book  of  this  prophecy,  God  shall  take  away  his 
part  from  the  tree  of  life,  and  out  of  the  holy  city, 
which  are  written  in  this  book."^  This  is  a  warning 
against  fanaticism  on  the  one  hand,  and  faithlessness 
on  the  other.  To  **add  unto  them"  is  to  give  them 
impious  and  extravagant  interpretations.  Setting 
times    and    seasons    for   the    end    of   the   world    and 

iRev.  i.  3.  ^Rev.  xxii.  17,  18. 


294      CHRIST  IN  THE  DAY  OF  THE  LORD. 

other  events  connected  with  it,  or  declaring  utter  wrath 
unmixed  with  mercy  as  the  doom  of  all  in  this  time, 
founding  sects  and  parties  upon  it,  and  claiming  to 
be  the  parties  therein  meant,  —  all  such  are  adding  to 
the  things  written  therein,  and  will  meet  the  certain 
fate  of  having  added  to  them  '  *  the  plagues  which  are 
written  in  this  book."  On  the  other  hand,  taking 
away  from  the  words  of  this  prophecy  also  meets  its 
penalty.  It  is  a  taking  away  to  disparage  the  study 
of  the  book,  or  to  despise  this  class  of  subjects  in  the 
Scripture,  all  of  which  are  by  inspiration.  To  neglect 
such  a  book  after  such  solemn  promises  and  warnings 
is  surely  exposing  oneself  to  the  threat  therein  con- 
tained. To  make  these  things  in  the  book  mean 
less  than  they  are  intended  is  also  to  bring  oneself 
within  the  warning.  Such  are  all  systems  of  inter- 
pretation which  lighten  the  solemn  warnings  herein, 
and  make  them  mean  anything  or  nothing  according 
to  notions  or  interests. 

The  use  of  the  various  names  of  Christ  in  the 
Apocalypse  is  significant.  The  personal,  official  title, 
"Jesus  Christ,"  only  occurs  in  the  introduction  by 
John.  *  It  seems  only  to  serve  the  purpose  of  identi- 
fication of  the  Christ  of  the  Day  of  the  Lord  with  the 
historical  Jesus  and  the  Christ  of  the  Epistles.  The 
name  "  Jesus  "  occurs  more  often.  It  is  found  in  the 
opening  and  closing  paragraphs  and  in  the  body  of 
the  prophecy.  It  is  always  used  in  connection  with 
the  testimony,  patience,  or  martyrdom  of  the  saints, 
or  the  faith  and  testimony  of  Jesus.  It  is,  then,  the 
title  of  the  time  of  trial.  * '  Lord  Jesus "  is  used 
by  John  alone  in  his  closing  prayer  and  benediction. 
It  is  the  title  as  noted  of  the  present  age.  The  name 
"  Christ  "  occurs  only  in  connection  with  the  triumph 
of  the  millennial  kingdom.  ^  This,  then,  is  the  title 
for   the   time    of   victory,   and  points   forward  to  it. 

*Rev.  i.  I,  2.  *  Rev.  xi.  15  ;  xii.  10;  xx.  4,  6. 


CHRIST   IN    THE   DAY   OF   THE   LORD.  295 

Christians  are  then  by  their  very  name,  professors  of 
the  coming  kingdom  of  Christ.  *  *  The  Christ  "  and 
the  Pauline  title,  "  Christ  Jesus,"  do  not  occur.  The 
first  is,  as  we  noted,  Israel's  peculiar  title,  and  the 
latter  the  evangelistic  title  of  the  present  age  of  gos- 
pel. To  none  of  the  seven  churches  does  Christ 
reveal  himself  by  any  of  his  proper  names.  The  great 
name,  "King  of  kings  and  Lord  of  lords,"  previ- 
ously used  by  Paul  in  his  prophetic  doxology,  *  finds 
its  significance  in  the  Old  Testament  use.  It  was 
applied  to  Nebuchadnezzar  by  Daniel  and  Ezekiel, 
and  to  Artaxerxes,  one  of  his  successors.  ^  Its  signifi- 
cance comes  from  the  Babylonian  king's  world-wide 
sovereignty  and  the  place  Christ  takes  as  the  succes- 
sor of  the  world  powers  in  the  vision  of  the  stone 
smiting  the  image,  representing  the  long  term  of  the 
reign  of  the  world  empires,  of  which  Nebuchadnezzar 
was  first  and  head.  It  only  refers  to  Christ's  earthly 
kingship,  however. 

The  peculiar  title  of  Christ  in  the  Apocalypse  is 
given  by  himself  alone  :  *  *  I  am  the  Alpha  and  the 
Omega,  saith  the  Lord  God,  which  is  and  which  was, 
and  which  is  to  come,  the  Almighty. "  ^  With  this  he 
opens  the  Revelation,  and  with  the  same  he  closes 
the  last  of  the  works  of  sin  and  opens  the  New  Jeru- 
salem. The  alphabetical  letters  identify  Christ  as 
the  ''Word."  The  first  and  last  alphabetical  letters 
show  he  is  the  complete  Word  or  manifestation  and 
message  of  God.  It  also  includes  Christ  as  the 
Creator  and  the  Jehovah  of  the  Old  Testament.  It  is 
not  the  name  of  Christ  in  the  eternal  future,  how- 
ever, nor  in  the  eternal  past.  The  title  is  the  designa- 
tion of  Christ  in  his  work  from  the  beginning  of  crea- 
tion to  the  end  of  time. 

The  name  applied  to  Christ  more  often  than  all 
others  together  in  the  Revelation    is   ''The  Lamb." 

ii  Tim.  vi.  15..  *  Dan.  ii.  37  ;  Ezra  xxvi;  vii.  12 

8  Rev.  i.  8. 


296  CHRIST   IN  THE   DAY   OF   THE   LORD. 

This  is,  however,  a  different  form  of  the  word  from 
that  used  elsewhere.  It  is  the  diminutive  meaning, 
**the  Httle  lamb."  The  same  word  in  its  diminutive 
form  is  used  by  Christ  in  his  word  to  Peter, '  *  Feed  my 
little  lambs."  It  represents  Christ  in  his  personal  char- 
acter, and  expresses  the  great  mission  of  Christ  both 
in  its  Godward  and  manward  aspects.  It  expresses 
first  the  perfect  submission  of  Christ  in  trustful  yield- 
ing up  of  all  in  whole  and  final  consecration  to  the 
will  of  God  as  a  perfect  sacrifice.  It  represents 
Christ  as  God's  substitute  for  man  upon  the  altar 
of  justice.  It  expresses  the  victory  of  redemption. 
It  is  as  the  Lamb  that  Christ  is  praised  by  the 
heavenly  hosts  in  the  opening  of  the  Apocalypse, 
and  as  the  Lamb,  Christ  obtains  the  right  and  power 
to  open  and  administer  the  sealed  book  of  the  fu- 
ture. It  is  '  *  the  wrath  of  the  Lamb  "  which  is  most 
feared  by  the  impenitent  world  on  the  edge  of  the 
judgment,  and  in  the  same  title  he  is  praised  by 
the  innumerable  throng  of  the  saved.  By  this  name 
he  is  appealed  to  for  victory  by  the  angels  in  the  war 
in  heaven  against  Satan,  and  by  it  they  overcome. 
It  is  by  this  name  he  is  known  when  he  comes  in 
judgment,  and  as  the  Lamb  he  meets  Satan  and 
overcomes  him.  In  this  name  he  is  united  to  the 
church  forever  as  his  Bride,  and  she  is  ever  known  as 
"the  Bride,  the  Lamb's  wife."  It  is  as  the  Lamb 
that  he  reigns  in  the  New  Jerusalem,  and  the  last  we 
see  of  the  glory  of  the  city  of  God  and  of  its  God 
and  his  Christ  is  as  "the  throne  of  God  and  of  the 
Lamb. "  Here,  then,  is  the  great  title  of  Christ  — 
"The  Little  Lamb."  It  is  the  opposite  of  man's 
ideals.  Man  chooses  ferocious  beasts  or  birds,  such 
as  the  lion,  bear,  eagle,  or  dragon,  for  his  standards. 
God's  Little  Lamb  overcomes  and  destroys  them  all. 
Man  chooses  boldness  and  courage  as  his  favorite 
virtues  ;  God  opposes  with  meekness  and  weakness 
and  wins  the  victory. 


CHRIST   IN    THE    DAY   OF   THE   LORD.  297 


There  are  to  most,  and  perhaps  all  Scriptural  pre- 
dictions three  interpretations  ;  First,  the  spiritual  ; 
second,  the  figurative  ;  and  third,  the  literal.  So  in 
the  first  prediction,  ''The  seed  of  the  woman  shall 
bruise  the  serpent's  head."  This  is  true  spiritually 
of  every  believer  in  the  sense  of  Christ's  victory  for 
him  and  in  him.  But  it  refers  to  the  redemptive 
w^ork  of  Christ  in  w^hich  the  serpent's  head  was 
bruised.  The  third  reference  is  to  the  final  overthrow 
of  Satan  personally.  The  prophecy  of  Enoch  was, 
''The  Lord  cometh  with  ten  thousand  of  his  saints." 
It  is  true  at  all  times  that  Christ  comes  in  vengeance 
on  evil-doers.  It  has  direct  reference  to  the  flood 
also.  The  further  interpretation  is  the  great  one, 
as  Jude  tells  us,  which  will  be  at  the  end.  The  sev- 
enty-second Psalm  is  another  illustration  of  this  prin- 
ciple. It  describes  a  state  of  Christian  experience. 
It  was  predicted  directly  of  Solomon  by  his  father 
David.  But  there  was  the  final  fulfilment  in  the 
reign  of  Christ. 

So  in  these  three  senses  the  Apocalypse  may  be 
interpreted.  It  has  furnished  constant  edification 
to  the  people  of  God  in  all  ages  by  its  spiritual 
meaning,  whether  the  predictive  meaning  was  under- 
stood or  not.  There  has  been  also  a  figurative  ful- 
filment all  along  the  course  of  history.  This  Christ 
declared  by  the  opening  declaration  :  ' '  The  Reve- 
lation of  Jesus  Christ  which  God  gave  him  to  shew 
unto  his  servants,  even  the  things  which  must  shortly 
come  to  pass."  That  Christ  should  apprise  his  serv- 
ants of  what  was  coming  is  in  accord  with  all  the 
past.  Always  have  the  people  of  God  been  in- 
formed as  to  the  future  from  the  first  to  the  pres- 
ent. To  prove  that  this  is  a  meaning  of  the  Apoc- 
alypse, one  need  only  take  such  a  history  as  that  of 
Gibbon,  covering  the  same  period,  the  work  of  an 
unbeliever,  yet  reciting  sometimes  in  almost  the  same 


298  CHRIST    liSf    THE    DAY   OF   THE    LORD. 

terms  the  events  predicted  by  the  Apocalypse.  The 
Revelation  has  been  a  lamp  in  a  dark  place  to  the 
church  all  these  centuries.  The  diligent  student 
may  still  make  out  the  shadows  of  coming  events 
by  the  aid  of  this  great  prophecy. 

But  the  predictions  of  Scripture,  and  especially 
the  Apocalypse,  have  a  future  and  a  greater  fulfil- 
ment. The  historical  and  the  spiritual  fulfilments  do 
not  exhaust  the  language  nor  the  figures.  For  exam- 
ple, the  opening  of  the  sixth  seal,  where  the  world  of 
sinners  call  upon  the  rocks  and  mountains  to  fall  on 
them  and  hide  them  from  the  face  of  him  that  sitteth 
on  the  throne  and  from  the  wrath  of  the  Lamb,  was 
fulfilled  historically  in  the  overwhelming  convulsions 
of  the  downfall  of  the  Roman  empire.  But  any 
reader,  looking  at  these  sublime  words  and  being  told 
this  was  the  fulfilment  of  them,  would  ask,  '*  Is  that 
all  they  mean.?"  The  fact  that  many  Old  Testa- 
ment scriptures  use  the  same  kind  of  language 
in  predicting  the  fall  of  lands  like  Babylon,  is  not 
opposed  to  the  view  here  held,  for  all  these  have,  as 
intimated,  a  connection  with  the  Day  of  the  Lord. 
Scripture  intimates  that  things  of  the  past  and  of  the 
earth  are  shadows  of  things  above  and  of  the  future. 
This  idea  is  embodied  in  such  common  sayings  as, 
''History  repeats  itself "  and,  "Coming  events  cast 
their  shadows  before."  In  a  higher  sense  than  these 
sayings  mean,  the  idea  is  correct.  The  Epistle  to  the 
Hebrews  speaks  of  the  ordinances  of  the  Mosaic 
economy  being  ''shadows  of  the  heavenly  things," 
"copies  of  the  things  in  the  heavens."  ^    Milton  says, 

"What  if  earth 
Be  but  the  shadow  of  heaven,  and  things  therein, 
Each  to  the  other  like,  more  than  on  earth  is  thought." 

The  law  and  its  ordinances  were  shadows  of  the 
spiritual  realities  which  came  in  Christ.  By  this  his- 
torical fulfilment  we  may  read  the  greater  one,  and 

*  Heb.  viii.  5  ;  ix.  23. 


CHRIST   IN   THE    DAY   OF   THE    LORD.  299 

it  is  for  this  reason  the  two  are  given,  as  well  as  for 
the  edification  of  contemporaneous  believers.  This 
future  fulfilment  of  the  Apocalypse  is  the  history  of 
the  Day  of  God. 

A  consideration  of  the  Christ  of  the  future  and 
his  work,  demands  a  review  of  the  events  of  the  Day 
of  the  Lord.  The  events  of  the  age  to  come  are 
many.  The  record  is  crowded  with  the  outline  of  it. 
Great  political  systems  rise  and  fall,  and  many 
peoples  are. gathered  into  world-wide  combinations. 
Strange  events  happen  among  them  ;  battles  are 
fought  and  cities  are  overthrown.  All  show  that 
time  is  occupied  by  its  events.  Nor  is  the  work  of 
that  day  all  judgment,  although  it  is  ''the  Day  of 
Judgment."  There  are  to  be  offers  of  mercy  and 
calls  to  repentance  and  a  world-wide  proclamation 
of  the  gospel.  There  also  will  be  events  affecting 
the  church,  and  blessed  raptures  and  glories  for  the 
believers,  and  a  long  age  of  universal  peace  and  hap- 
piness for  man.  The  sequence  of  events  is  the  great 
matter  of  difficulty  and  of  diversity  among  students 
of  the  word.  We  have  before  us  a  mass  of  glittering 
mountain  peaks,  and  we  are  looking  at  the  whole 
from  a  distance,  and  their  relative  position  and 
relationship  is  not  easily  perceived.  They  are  pre- 
sented here  in  the  consecutive  order  of  the  Apoc- 
alypse on  the  conviction  that  whatever  other  fulfilments 
that  greatest  of  prophecies  has,  it  is  a  history  of  the 
Day  of  God.  We  shall  follow,  then,  its  order,  and 
add  other  Scriptures  as  they  seem  to  fit  that  sys- 
tematic record.  The  church,  Israel,  and  the  world 
will  each  be  found  to  have  a  place  in  these  events  as 
in  the  previous  ages. 

The  mistake  made  commonly  is  in  shutting  up 
each  feature  of  the  Day  of  the  Lord  in  a  single  event, 
as  for  example,  but  one  appearing  of  Christ  and  one 
rapture  of  the  saints,  a  single  resurrection  and  but  one 
judgment,    the  same  mistake   as  was   made   by  the 


300  CHRIST    IN    THE    DAY    OF   THE    LORD. 

Jews  in  regard  to  the  coming  of  Christ.  This  con- 
ception must  be  gotten  rid  of  if  the  predictions  are 
to  be  understood  at  all. 

From  Steffan's   *'  Das  Ende  :  "— 

'«  Does  not  the  '  Day  of  the  Lord,'  since  Scripture  knows 
only  one  great  day,  comprehend  both  the  Parousia  and  the 
last  universal  judgments?  Does  not  even  the  same  scrip- 
ture say,  '  A  day  with  the  Lord  is  as  a  thousand  years '  ? 
Yea,  does  not  John  call  the  last  time  itself  the  'last  hour'  ? 
What  hinders  us  to  believe  that  the  Day  of  the  Lord  begins 
with  the  Parousia  and  ends  with  the  universal  judgment.  We 
shall  look  for  not  one  or  two  appearances  of  Christ,  or  one 
or  two  resurrections,  and  but  a  single  judgment,  but  a  succes- 
sion of  each  of  these.  Christ  coming  often  during  this  age 
of  the  supernatural.  So  also  several  described  resurrections 
and  judgments.  The  whole  is  one  coming  of  Christ,  one  long 
Judgment  Day,  one  long  Resurrection  Day.  All  these  are  the 
normal  events  of  the  age."* 

We  quote  from  Lange  :  — 

*«The  resurrection  of  the  dead  is  exhibited  as  a  vital 
process,  working  from  within  outwards,  through  an  entire 
seon  from  the  first  glorious  blossoms  of  the  resurrection 
to  the  last  general  resurrection.  The  judgment  is  set  forth 
as  a  distinct  series  of  judgments,  reaching  from  the  war 
judgment  at  the  return  of  Christ,  through  the  peace  judg- 
ment of  the  thousand  years,  to  the  judgment  of  damnation 
at  the  close  of  those  years.  .  .  .  The  entire  aeon  is  to  be 
conceived  of  as  an  aeon  of  separations  and  eliminations  in  an 
ethical  and  a  cosmical  sense,  separations  and  eliminations 
which  are  such  as  are  necessary  to  make  manifest  and  to 
complete  the  ideal  regulations  of  life."  ^ 

The  Apocalypse  opens  the  future  by  the  figure  of 
the  gradual  opening  and  slow  unrolling  of  a  sealed 
book  or  scroll.  '  The  state  of  things  accompanying 
this  is  the  same  as  described  by  Christ  in  the  Olivet 
discourse*  which  is  a  history  of  our  gospel  age,  which 
ends  at  the  sudden  inburst  of  the  Day  of  the  Lord. 

*  "  Premillennial  Essays,"  Chicago,  1879,  p.  509. 

2  Commentary,  Revelation,  New  York,  pp.  350,  403. 

3  Rev.  vi.  *  Matt.  xxiv.  4-14. 


CHRIST   IN   THE    DAY   OF    THE    LORD.  3OI 

The  believer  is  to  be  apprised  by  premonitory  signs, 
so  as  not  to  be  taken  unawares.  Among  these  are 
a  general  world-wide  proclamation  of  the  gospel  ;  ^  an 
apostasy  ;  ^  unbelief  in  the  coming  of  the  Lord  ;  ^  prob- 
ably a  persecution  of  the  saints  ;  *  national  move- 
ments among  the  Jews  ;  ^  and  calamities  affecting  the 
Turkish  abomination  and  the  papacy.^  A  special  call 
of  some  kind  is  indicated  by  the  midnight  cry  in  the 
parable  of  the  ten  virgins. 

Upon  the  world  the  Day  of  the  Lord  is  to  come 
as  a  thief,  as  a  snare,  as  lightning.  They  are  to  be 
at  their  usual  vocations.  ''  The  first  intimation  the 
world  will  have  will  be  the  enshrouding  of  the  whole 
earth  in  a  pall  of  impenetrable  darkness.  This  is  the 
common  idea  of  the  last  day,  or  the  end  of  the  world, 
as  this  great  event  is  commonly  termed,  and  in  a 
sense  correctly  so.  In  attempting  to  describe  the 
conditions  of  that  time  we  can  only  use  the  language 
of  Scripture:  **I  will  show  wonders  in  the  heaven 
above,  and  signs  on  the  earth  beneath,  blood,  and 
fire,  and  vapor  of  smoke  ;  the  sun  shall  be  turned 
into  darkness,  and  the  moon  into  blood,  before  the 
Day  of  the  Lord  come,  that  great  and  notable  day."^ 
Christ  himself  mentioned  these  phenomena  among 
the  accompaniments  of  the  end.  Clouds  and  darkness 
are  everywhere  associated  in  the  Old  Testament  pre- 
dictions with  the  coming  of  the  Day  of  God.  The 
state  of  things  on  earth  at  this  time  is  thus  described 
by  Christ :  * '  There  shall  be  signs  in  sun  and  moon 
and  stars  ;  and  upon  the  earth  distress  of  nations,  in 
perplexity  for  the  roaring  of  the  sea  and  the  billows  ; 
men  fainting  for  fear  and  for  expectation  of  the 
things  which  are  coming  on  the  world  ;  for  the  pow- 
ers of  the  heavens  shall  be  shaken. "  ^ 

iMatt.  xxiv.  14.  2  2  Thess.  ii.  i-io.  ^2  Peter  iii.  3,  4. 

*Matt.  xxiv.  9;  Rev.  vi.  9,  10.  5  Matt.  xxv.  32-34. 

6  Rev.  xvi.  12;  Rev.  xvii.  16-18.  '  Luke  xvii.  26-30. 

8  Acts  ii.  20.  »Luke  xxi.  25,  26. 


302      CHRIST  IN  THE  DAY  OF  THE  LORD. 

There  is  to  be  in  the  midst  of  the  wonders  in  earth 
and  air  and  sky,  a  special  sign  which  will  show  the  world 
it  is  the  presence  of  the  Day  of  God.  ' '  But  imme- 
diately after  the  tribulation  of  those  days,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  fall  from  heaven,  and  the 
powers  of  the  heavens  shall  be  shaken  :  and  then 
shall  appear  the  sign  of  the  Son  of  man  in  heaven."  ^ 
Luther  refers  to  this  passage  as  follows  :  '  *  A  some- 
thing strikingly  awful  shall  forewarn  that  the  world 
will  come  to  an  end  and  that  the  last  day  is  even  at 
the  door."  Alford  writes  upon  this  passage:  "Such 
prophecies  are  to  be  understood  literally,  and  indeed 
without  such  understanding  would  lose  their  truth 
and  significance.  The  physical  signs  will  happen." 
As  to  the  ''sign  of  the  Son  of  man  in  heaven"  he 
writes,  ' '  This  is  manifestly  some  sign  in  the  heavens ^ 
by  which  all  shall  know  that  the  Son  of  man  is  at 
hand.  .  .  .  On  the  whole  I  think  no  sign  com- 
pletely answers  the  conditions  but  that  of  the  cross, 
and  accordingly  we  find  the  Fathers  mostly  thus  ex- 
plaining the  passage.'"^ 

The  effect  of  this  definite  announcement  of  the 
imminent  advent  of  Christ  himself  in  person,  is  given 
us  in  the  following  extract  from  the  vision  of  John, 
"The  kings  of  the  earth,  and  the  princes,  and  the 
chief  captains,  and  the  rich,  and  the  strong,  and  every 
bondman  and  freeman,  hid  themselves  in  the  caves 
and  in  the  rocks  of  the  mountains  ;  and  they  say  to 
the  mountains  and  to  the  rocks.  Fall  on  us  and  hide 
us  from  the  face  of  him  that  sitteth  on  the  throne, 
and  from  the  wrath  of  the  Lamb :  for  the  great  day 
of  their  wrath  is  come  ;  and  who  is  able  to  stand  } "  ^ 

The  appearing  of  Christ  himself  is  the  great  event 
of  the  Day  of  the  Lord.  Although  there  are  many 
events  connected  with  the  age  called  the  Day  of  the 

1  Matt.  xxiv.  29,  30.  55  Greek  Testament,  In  loco. 

3Rev.  vi.  15-17. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  303 

Lord,  yet  so  great  is  this  event  that  it  is  often  spoken 
of  in  Scripture  as  the  beginning  and  end  of  all. 
Nearly  every  body  of  believers  has  given  it  a  place 
in  their  expressions  of  belief.  Whatever  difference 
exists  as  to  times  or  order  of  events  there  is  practical 
unanimity  that  Christ  will  come  and  call  the  world 
to  judgment.  It  was  the  hope  of  the  apostolic  and 
patristic  churches,  and  has  been,  as  Dr.  David 
Brown  says,  the  pole  star  of  the  church.  In  two 
great  facts  all  evangelical  believers  agree  as  to  the 
coming  of  Christ.  It  is  personal  and  possible  ;  per- 
sonal as  to  its  nature,  and  always  possible  as  to  its 
occurrence.  Some  expressions  from  learned  and 
devout  writers  as  to  the  importance  of  this  event  are 
here  given. 

Dr.  Albert  Barnes  wrote  :  — 

•'It  may  be  added  with  great  force,  whether  Christians 
now  have  any  such  expectation  of  the  appearing  of  the  Lord 
Jesus,  or  whether  they  have  not  fallen  into  the  dangerous 
error  of  the  prevaiHng  unbelief,  so  that  the  expectation  of  his 
coming  is  allowed  to  exert  almost  no  influence  on  the  soul. 
In  the  passage  before  us,  Paul  says  that  it  was  one  of  the 
distinct  characteristics  of  the  Christian,  that  he  looked  for 
the  coming  of  the  Saviour  from  heaven.  Let  us  look  for  the 
coming  of  the  Lord«  All  that  we  hope  for  depends  in  his 
appearing.  Our  days  of  triumph,  and  our  fulness  of  joy, 
are  to  be  when  he  shall  return." 

The  Westminster  Confession  contains  this  para- 
graph :  — 

"As  Christ  would  have  us  to  be  certain  that  there  shall 
be  a  day  of  judgment,  both  to  deter  all  men  from  sin,  and  for 
the  consolation  of  the  godly,  so  will  he  have  that  day  un- 
known to  men,  that  they  may  shake  off  all  carnal  security, 
and  be  always  watchful ;  because  they  know  not  at  what  hour 
the  Lord  will  come,  and  may  be  ever  prepared  to  say,  •  Come, 
Lord  Jesus,  come  quickly.'" 

Bishop  Ryle  wrote  :  — 

"  I  believe  that  the  second  coming  of  our  Lord  Jesus 
Christ  will  be  a  real,  literal,  personal,  bodily  coming.     That 


304  CHRIST   IN    THE    DAY    OF    THE    LORD. 

as  he  went  away  in  the  clouds  of  heaven  with  his  body,  before 
the  eyes  of  men,  so  in  like  manner  will  he  return." 

Spurgeon  said  :  — 

'«  O  Christian,  do  you  know  that  your  Lord  is  coming? 
In  such  an  hour  as  ye  think  not,  the  man  who  was  hung  on 
Calvary,  will  descend  in  glory  ;  the  head  that  was  crowned 
with  thorns  will  shine  with  a  diadem  of  brilliant  jewels." 

Matthew  Henry  thus  comments  :  — 

"  To  watch  implies  not  only  to  believe  that  our  Lord  will 
come,  but  to  desire  that  he  would  come,  to  be  often  thinking 
of  his  coming,  and  always  looking  for  it  as  soon  and  near  and 
the  time  of  it  uncertain.  Our  looking  at  Christ's  second 
coming  as  at  a  distance  is  the  cause  of  all  those  irregularities 
that  render  the  thought  of  it  terrible." 

Thomas  Chalmers  wrote  :  — 

"  Let  us  await  the  coming  of  our  Lord.  ...  I  desire  lo 
cherish  a  more  habitual  and  practical  faith  than  heretofore 
in  that  coming  which  even  the  first  Christians  were  called  to 
hope  for  with  all  earnestness,  even  though  many  centuries 
were  to  elapse  ere  the  hope  could  be  realized." 

Rev,  George  Mueller,  founder  of  the  Orphan 
Houses,  Bristol,  England,  and  author  of  ' '  The  Life 
of  Christ,"  writes  :  — 

"The  effect  it  produced  upon  me  was  this:  From  my 
inmost  soul  I  was  stirred  up  to  feel  for  perishing  sinners  and 
for  the  slumbering  world  around  me  living  in  the  wicked  one, 
and  considered.  Ought  I  not  to  do  what  I  can  to  win  souls 
for  the  Lord  Jesus  while  he  tarries,  and  to  rouse  a  slumber- 
ing church  ?  " 

Calvin  wrote  :  — 

"Not  to  hesitate,  ardently  desiring  the  day  of  Christ's 
coming  as  of  all  events  the  most  auspicious."^ 

Luther  said  :  — 

"I  ardently  hope  that  amidst  the  internal  dissensions  of 
earth,  Jesus  Christ  will  hasten  the  day  of  his  coming." 

Richard  Baxter  said  :  — 

^  Book  ill,  chap.  9. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  305 

"  The  thoughts  of  the  coming  of  the  Lord  are  of  all  most 
sweet  and  joyful  to  me,  so  that  if  I  were  but  sure  that  I 
should  live  to  see  it,  and  that  the  trumpet  should  sound,  and 
the  dead  should  arise,  and  the  Lord  appear  before  the  period 
of  my  age,  it  would  be  the  joyfulest  tidings  to  me  in  the 
world."  1 

The  coming  of  Christ  is  sometimes  spoken  of  as 
the  descent  of  the  Holy  Ghost,  the  destruction  of 
Jerusalem,  the  spiritual  coming  to  the  believer,  death, 
chastisement,  and  special  judgments.  Some  of  these 
are  so  termed  in  Scripture  as  the  spiritual  coming  and 
chastisement  and  judgments,  others,  as  death,  are 
not  ;  and  others,  as  the  first  two,  were  past  when  the 
Revelation  was  written.  None  of  these  fully  satisfy  in 
any  measure  the  statements  of  Scripture  such  as  are 
quoted  herein.  One  feature  of  this  great  event  must 
be  kept  in  view.  As  stated  by  Jamieson,  Fausset  & 
Brown  :  * '  Christ's  second  coming  is  not  a  mere  point 
of  time  but  a  period  beginning  with  the  resurrection 
of  the  just  and  ending  with  the  general  judgment." 
In  this  latter  advent  there  are  many  appearings  of 
Christ.  He  appears  again  and  again  during  the 
progress  of  that  long  day.  He  appears  for  his  peo- 
ple and  with  them.  He  appears  to  his  people  alone 
and  to  the  assembled  world.  He  appears  as  a  single 
dazzling  center  of  ineffable  light,  and  again  among 
his  people,  arrayed  like  them  and  riding  forward  with 
them  to  victory.  So  we  must  be  prepared  to  see  all 
through  the  Day  of  God  one  great  Figure  frequently 
appearing  upon  the  scene. 

In  his  entrance  upon  the  work  of  the  day  of  the 
Lord,  Christ  adopts  a  wholly  different  appearance, 
attitude,  and  method  of  procedure.  The  Christ  of 
the  Revelation  is  a  very  different  manifestation  from 
the  Christ  of  the  Gospels  or  the  Epistles.  In  the 
Gospels  he  is  the  lowly  traveler,  toiling,  teaching, 
until  his  strength  is  gone.  In  the  Epistles  he  is 
invisible.     The  world  knows  him    only  on  evidence. 

20  iVol.    17,  p.  555. 


306  CHRIST    IN    THE    DAY    OF    THE    LORD. 

He  is  sitting  at  God's  right  hand  in  expectancy,  and 
by  his  church  beseeching  them  to  be  reconciled  to 
God.  He  is  patiently  bearing  man's  neglect  and  pro- 
fanity. His  people  are  persecuted  and  killed,  and  he 
makes  no  sign  of  displeasure  or  even  knowledge. 
They  cry  to  him  and  he  waits  long  before  avenging 
their  wrongs.  His  truth  is  denied  and  vilified,  and 
he  is  silent.  The  world  takes  possession  of  the  fair- 
est portions  of  earth  and  turns  them  into  scenes  of 
sin  and  cruelty,  and  he  appears  to  see  it  not.  In  the 
Apocalypse  all  is  changed.  Christ  is  no  longer  sit- 
ting, but  in  every  form  of  activity.  He  is  the  Christ 
of  energy.  He  is  coming  in  clouds,  riding  on  horse- 
back, leading  armies,  smiting  down  evils,  taking 
vengeance  upon  all  foes,  calling  the  dead  to  life, 
summoning  the  world  to  judgment,  and  dealing  out 
justice  with  a  high  hand.  He  is  seen  leading  his 
people  in  triumph,  openly  rewarding  them,  and 
crowning  them  with  glory. 

The  work  of  Christ  in  the  Day  of  the  Lord  begins 
with  his  own  people.  Two  events  relating  to  them 
are  described  in  the  following  scriptures  :  ' '  But  we 
would  not  have  you  ignorant,  brethren,  concerning 
them  that  fall  asleep  ;  that  ye  sorrow  not,  even  as 
the  rest,  which  have  no  hope.  For  if  we  believe 
that  Jesus  died  and  rose  again,  even  so  them  also 
that  are  fallen  asleep  in  Jesus  will  God  bring  with 
him.  For  this  we  say  unto  you  by  the  word  of  the 
Lord,  that  we  that  are  alive,  that  are  left  unto  the 
coming  of  the  Lord,  shall  in  no  wise  precede  them 
that  are  fallen  asleep.  For  the  Lord  himself  shall 
descend  from  heaven,  with  a  shout,  with  the  voice  of 
the  archangel,  and  with  the  trump  of  God  :  and  the 
dead  in  Christ  shall  rise  first  :  then  we  that  are  alive, 
that  are  left,  shall  together  with  them  be  caught  up 
in  the  clouds,  to  meet  the  Lord  in  the  air  :  and 
so  shall  we  ever  be  with  the  Lord.  Wherefore 
comfort  one    another   with   these  words.  "^     Nothing 

» I  Thess.  iv.  12-18. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  307 

can  add  to  the  clearness  of  this  account,  nor  could 
comment  make  more  plain  supernatural  experiences 
such  as  these,  which  we  must  await  until  we  enjoy  one 
or  other  of  them,  as  we  certainly  shall. 

The  resurrection  of  the  departed  believer  is  here 
placed  before  the  translation  of  the  living.  There  is 
a  longing  to  be  among  those  who  shall  so  be  '  *  caught 
up  in  the  clouds,"  but  the  apostle,  for  our  own  sakes 
as  well  as  for  the  sake  of  those  who  sorrow  over  the 
loss  of  dear  ones,  tells  us  the  departed  shall  come 
first.  Death  is  the  enemy  of  the  human  race.  This 
is  as  true  of  the  believer  as  of  any  other.  The  vic- 
tory over  it  is  always  associated  with  the  resurrection. 
It  is  in  a  sense  a  victory  for  the  believer  to  die  in 
peace  and  joy,  but  this  is  not  the  victory  spoken  of 
in  the  scripture.  The  victory  of  Christ  was  won  at 
his  resurrection.  The  victory  of  his  people  over 
death  is  won  at  their  resurrection,  and  as  Satan  has 
the  power  of  death,  it  is  their  victory  over 
Satan. 

The  above  scripture  also  plainly  teaches  us  that 
the  resurrection  of  the  believers  is  to  precede  that  of 
all  others.  This  is  mentioned  in  several  other  places. 
The  following  scripture  seems  emphatic  upon  this 
point ;  it  describes  such  a  resurrection  :  *  *  And  I 
saw  thrones,  and  they  sat  upon  them,  and  judgment 
was  given  unto  them :  and  I  saw  the  souls  of  them 
that  had  been  beheaded  for  the  testimony  of  Jesus, 
and  for  the  word  of  God,  and  such  as  worshiped  not 
the  beast,  neither  his  image,  and  received  not  the 
mark  upon  their  forehead  and  upon  their  hand  ;  and 
they  lived,  and  reigned  with  Christ  a  thousand  years. 
The  rest  of  the  dead  lived  not  until  the  thousand 
years  should  be  finished.  This  is  the  first  resurrec- 
tion. Blessed  and  holy  is  he  that  hath  part  in  the 
first  resurrection  :  over  these  the  second  death  hath 
no  power  ;  but  they  shall  be  priests  of  God  and  of 
Christ,  and  shall  reign  with  him  a  thousand  years."* 
*  Rev.  XX.  4-6. 


308  CHRIST    IN    THE    DAY    OF    THE    LORD. 

On  this  passage  Alford  writes  thus  :  — 

"  I  cannot  consent  to  distort  words  from  their  plain  sense 
and  chronological  place  in  the  prophecy,  on  account  of  any 
considerations  of  difficulty,  or  risk  of  abuses  which  the  doc- 
trine of  the  millennium  may  bring  with  it.  Those  who  lived 
next  to  the  apostles  and  the  whole  church  for  three  hundred 
years,  understood  them  in  the  plain,  literal  sense ;  and  it  is  a 
strange  sight  in  these  days  to  see  expositors  who  are  among 
the  first  in  reverence  of  antiquity,  complacently  casting  aside 
the  most  cogent  instance  of  consensus  which  primitive  an- 
tiquity presents.  As  regards  the  text  itself  no  legitimate 
treatment  of  it  will  extort  what  is  known  as  the  spiritual  inter- 
pretation  now  in  fashion.  .   .   . 

"  It  seems  to  me  that  if  in  a  sentence  where  two  resurrec- 
tions are  spoken  of,  with  no  mark  of  distinction  (it  is  other- 
wise in  John  v.  28,  which  is  commonly  alleged  for  the  view  I 
am  combating), —  in  a  sentence  where  one  resurrection  hav- 
ing been  related,  'the  rest  of  the  dead'  are  afterward  men- 
tioned,—  we  are  at  liberty  to  understand  the  former  one 
figuratively  and  spiritually,  and  the  latter  literally  and  mate- 
rially, then  there  is  an  end  of  definite  meaning  in  plain  words, 
and  the  Apocalypse,  or  any  other  book,  may  mean  anything 
we  please.  ...  I  have  again  and  again  raised  my  earnest 
protest  against  evading  the  plain  sense  of  words,  and  spir- 
itualizing in  the  midst  of  plain  declarations  of  fact."  1 

ChristHeb  thus  writes  :  — 

"The  resurrection  power  coming  from  Christ,  through 
the  medium  of  his  word  and  sacraments,  tends  mainly  to  the 
sanctification  of  and  the  renewing  of  the  sinner  ;  and  thus 
interpenetrates  first  the  spiritual  nature  of  man,  planting 
within  those  who  are  regenerate,  a  germ  for  the  resurrection 
of  the  body.  Then  the  spiritual  life  of  Christ  breaks  forth 
into  a  manifestation  in  the  visible  world  by  revivifying  the 
bodies  of  those  who  are  sanctified  in  the  first  [resurrection. 
In  the  succeeding  general  resurrection  this  grand  and  grad- 
ually progressive  process  of  the  world's  renewal  has  its  fitting 
consummation. "  ^ 

As  to  the  subject  at  large,  the  following  comments 
are  given.     From  Moses  Stuart  on  The  Apocalyse  :  — 

*  Greek  New  Testament,  Vol.  4,  pp.  731,  732. 

2 "Modern  Doubt  ami  CHiristian  Belief,"  American  Tract  Society, 
pp.  45i,4S2. 


CHRIST   IN   THE    DAY   OF   THE    LORD.  309 

"After  investigating  this  subject  I  have  doubts  whether 
the  assertion  is  correct  that  such  a  doctrine  as  that  of  the 
first  resurrection  is  nowhere  else  found  in  the  Scriptures. 
What  can  Paul  mean  when  he  represents  himself  as  readily 
submitting  to  every  kind  of  suffering  and  affliction,  '  If  by  any 
means  he  might  attain  to  the  resurrection  from  the  dead?' 
Of  a  figurative  resurrection  or  regeneration,  Paul  cannot  be 
speaking,  for  he  had  already  attained  to  that  on  the  plains  of 
Damascus.  Of  the  like  tenor  with  the  text  seems  to  be  the 
implication  in  Luke  xiv.  14  :  '  Thou  shalt  be  recompensed  at 
the  resurrection  of  the  just.'  Why  the  resurrection  of  the 
'  just '  ?  This  would  agree  entirely  with  the  view  in  Rev.  xx.  5. 
There  is  more  reason  to  believe  that  such  is  the  simple  mean- 
ing of  the  words  in  Luke  xiv.  14,  inasmuch  as  two  recent 
antipodes  in  theology,  Olshausen  and  De  Wette,  both  agree 
in  this  exegesis  :  '  The  Apocalypse  teaches  a  twofold  resur- 
rection ;  first,  of  the  saints  at  the  beginning  of  the  millen- 
nium, the  second,  of  all  men  at  the  final  consummation.'  " 

Dr.  Robert  J.  Breckinridge  writes  :  — 

"It  is  commonly  alleged  that  this  coming  of  the  Lord  is  in 
his  glory  and  all  his  holy  angels  with  him,  for  it  is  repeatedly 
so  declared  in  the  Scriptures.  Moreover  that  the  resurrec- 
tion of  the  dead  will  occur  at  that  time,  which  is  true,  but  not 
exactly  in  the  sense  generally  understood  ;  for  it  is  expressly 
declared  by  the  apostle  John  that  none  but  such  as  he  de- 
scribes will  reign  with  Christ  a  thousand  years  or  have  any 
part  in  the  first  resurrection,  and  that  the  rest  of  the  dead 
live  not  again  until  the  thousand  years  are  finished."^ 

The  first  resurrection  is  also  referred  to  in  the  fol- 
lowing passage  :  ' '  For  as  in  Adam  all  die  so  also  in 
Christ  shall  all  be  made  alive.  But  each  in  his  own 
order ;  Christ  the  first-fruits ;  then  they  that  are 
Christ's  at  his  coming.  Then  cometh  the  end  when 
he  shall  deliver  up  the  kingdom  to  God  even  the 
Father."^  Jamieson,  Fausset  &  Brown  comment  on 
this  as  follows  :  — 

•' Every  man  in  his  'own  order.'  The  Greek  is  not  ab- 
stract but  concrete  ;  image  from  troops  each  in  his  own  regi- 

*"  Knowledge  of  God  Subjectively  Considered,"  New  York,  1869, 
pp.  677,  678. 

*  I  Cor.  XV.  22-24. 


3IO  CHRIST   IN   THE    DAY   OF   THE   LORD. 

ment.  Though  all  shall  rise,  not  all  shall  be  saved,  nay,  each 
shall  have  his  proper  place.  Christ  first,  after  him  the  godly 
who  die  in  Christ  in  a  separate  band  from  the  ungodly.  Then 
the  '  end,'  i.  e.,  the  resurrection  of  the  ♦  rest  of  the  dead.'"^ 

The  distinction  between  the  two  resurrections  is 
seen  in  the  names  applied  to  each  ;  the  one  is  the 
resurrection  to  Hfe,  the  other  to  judgment,  to  shame, 
and  contempt.  The  distinction  between  the  two 
resurrections  is  further  observed  by  the  use  of  the 
respective  phrases,  * '  the  resurrection  fro7n  the  dead, " 
and  "the  resurrection  of  the  dead."  The  saints  are 
raised  owifroin  among  the  dead.  So  the  word  * '  from  " 
is  always  applied  to  the  resurrection  of  Christ,  it 
will  be  observed  in  the  above  mentioned  passages. 
This  first  resurrection  is  also  spoken  of  as  * '  a  better 
resurrection."^  Christ  speaks  of  they  that  are  ac- 
counted to  attain  that  world  (age)  and  the  resurrection 
from  the  dead."*  It  is  spoken  of  as  special,  prior, 
and  eclectic.  General  scriptures  about  the  resurrec- 
tions must  be  interpreted  in  accordance  with  these 
special  ones. 

There  has  been  a  great  change  from  the  days  of 
the  apostles  in  the  way  the  resurrection  of  the  believer 
has  been  relegated  to  the  rear,  and  death  brought  for- 
ward as  the  hope  of  the  believer.  The  late  Dr.  A.  J. 
Gordon  thus  writes  on  this  subject  :  — 

•*  Indeed  I  may  say  in  popular  appreciation,  death  has 
very  largely  usurped  the  place  that  belongs  to  the  resurrection. 
But  death,  we  must  remember,  is  an  enemy.  It  never  was  and 
never  can  be  anything  but  an  enemy.  It  is  cruel,  repulsive, 
and  humbling.  But  man  has  learned  to  idealize  this  hideous 
enemy  into  a  good  angel.  Indeed,  I  think  it  would  be  no  ex- 
aggeration to  say  that  in  the  appreciation  of  many  Christians, 
death  has  been  thrust  into  the  place  that  belongs  to  Christ. 
The  crown  of  welcome  which  we  should  ever  be  waiting  to  put 
upon  the  head  of  him  who  will  swallow  up  death  in  victory,  is 
put  upon  the  ghostly  brow  of  him  who  is  daily  swallowing  up 
life  in  defeat." 

* «'  Critical  Commentary,"  Chicago.  1885.  ^jjeb.  xi.  35. 


CHRIST   IN   THE   DAY   OF   THE   LORD.  3 II 

The  poet  Young  writes  :  — 

'*  Death  gives  us  more  than  was  in  Eden  lost. 
The  king  of  terrors  is  the  Prince  of  Peace." 

There  is  little  said  in  Scripture  as  to  the  state  of 
the  departed  believer  in  the  so  called  *  *  the  middle 
state."  There  are  a  few  words,  enough  to  satisfy  our 
longings,  and  to  assure  us  it  is  well  with  them.  We 
are  told  of  the  dying  beggar  being  carried  by  the 
angels  into  Abraham's  bosom,  and  in  that  we  may  see 
all  our  dear  ones  so  carried,  and  believe  we  shall  be 
so  also.  We  read  that  the  saints  rest  from  their 
labors,  and  so  shall  we.  They  are  with  Jesus,  as  Paul 
tells  us  he  longed  to  be  at  his  departure.  We  have, 
as  the  dying  malefactor,  the  same  promise  to  be  with 
Christ  in  paradise.  This  is  about  all  we  are  told  of 
the  saints  in  the  middle  state,  for  it  is  not  on  this  our 
minds  or  hearts  are  to  be  set.  It  is  not  to  death  but 
to  victory  over  death  we  are  to  look  for  our  hope. 

The  second  great  event  at  the  coming  of  Christ 
is  described  in  these  words:  ''Behold,  I  tell  you  a 
mystery.  We  shall  not  all  sleep,  but  we  shall  all  be 
changed,  in  a  moment,  in  the  twinkling  of  an  eye,  at 
the  last  trump  :  for  the  trumpet  shall  sound,  and  the 
dead  shall  be  raised  incorruptible,  and  we  shall  be 
changed.  For  this  corruptible  must  put  on  incorrup- 
tion,  and  this  mortal  must  put  on  immortality."^ 
Death  is  not  inevitable.  It  has  not  been  an  unknown 
thing  that  some  escaped  death.  There  has  been 
one  out  of  each  age  who  so  went  to  be  with  God  ; 
Enoch  out  of  the  antideluvian  age,  Elijah  from  the 
Israelitish,  and,  it  is  believed  by  some,  John  out  of 
the  gospel  age.  To  never  die,  to  miss  the  pain  and 
dying  and  grave  and  the  decay  and  all,  is  a  consum- 
mation to  be  wished  as  we  wish  for  nothing  else  ex- 
cept salvation  and  Christ.  This  will  be  the  happy 
lot  of  some, —  "we  shall  not  all  die." 
ii  Cor.  XV.  51-53. 


312  CHRIST   IN   THE   DAY   OF   THE   LORD. 

It  is  to  this  strange  taking  away  Christ  refers  in 
this  passage,  '  *  I  say  unto  you,  In  that  night  there 
shall  be  two  men  on  one  bed  ;  the  one  shall  be 
taken,  and  the  other  shall  be  left.  There  shall  be 
two  women  grinding  together  ;  the  one  shall  be  taken, 
and  the  other  shall  be  left.  And  they  answering,  say 
unto  him.  Where,  Lord  ?  And  he  said  unto  them, 
Where  the  body  is,  thither  will  the  eagles  also  be 
gathered  together."^ 

This  is  the  individual  aspect  of  this  wonderful 
change  from  life  on  earth  to  life  in  heaven.  It  will 
be  instantaneous  all  over  the  world.  In  some  places 
it  will  be  night  and  will  find  the  believer  asleep  ;  in 
other  places  it  will  be  early  morning  and  find  a 
humble  woman  at  her  early  toil  ;  in  other  places 
still,  it  will  be  broad  day  and  some  are  at  their  labor 
in  the  fields.  It  makes  little  difference  to  the  child 
of  God  what  his  immediate  occupations  are,  whether 
Christ  calls  him  asleep  or  awake.  In  an  instant  he 
is  gone  from  the  presence  of  the  companion  of  his 
labor  or  bed.  There  will  be  no  time  for  partings. 
Some  are  united  in  life  who  are  not  so  in  the  Lord  — 
companions,  partners  in  business,  friends,  but  divided 
in  this,  the  greatest  of  all  concerns. 

The  above  passage  of  scripture  intimates  a  private 
and  secret  call,  and  flight  to  an  unseen  center.  This 
is  the  view  taken  by  many  thorough  students  of  this 
subject ;  that  the  Christian  is  called  secretly  and 
before  any  alarm  has  been  given  the  world.  It  may 
be  so.  There  does  not,  however,  seem  to  be  any 
definite  statement  as  to  such  a  calling,  and  the  above 
is  not  conclusive.  On  the  other  hand,  the  scriptures 
previously  quoted  are  clear  that  there  is  world-wide 
alarm:  "The  trumpet  shall  sound,  and  the  dead 
shall  be  raised,  and  we  shall  be  changed;"  **The 
dead  shall  hear  the  voice  of  the  Son  of  God  ;  "  ''The 
Lord  himself  shall  descend  from  heaven  with  a  shout 

1  Luke  xvii.  34-37. 


CHRIST   IN   THE    DAY   OF   THE   LORD.  313 

and  the  voice  of  the  archangel,  and  with  the  trump 
of  God."  It  seems  clear  that  all  happens  at  the 
inburst  of  the  Day  of  the  Lord  upon  the  world.  It 
is,  however,  before  all  or  perhaps  any  of  his  judgment 
work  begins.  It  is  probable  that  Christ  himself  is 
not  yet  revealed  personally  to  the  world,  as  in  the 
conversion  of  Paul  the  company  did  not  see  Christ. 
The  above-mentioned  thoughts  are  confirmed  by  the 
scriptures  presenting  the  public  aspect  of  Christ 
calling  his  own  people  :  "He  shall  send  forth  his 
angels  with  a  great  sound  of  a  trumpet,  and  they 
shall  gather  together  his  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the  other.  "^ 

There  is  a  line  of  very  searching  scriptures  which 
intimate  one  may  come  up  to  the  very  day  and  into 
it  and  think  it  is  well  with  himself  and  yet  be  mis- 
taken, and  find  this  out  at  the  last.  The  five  foolish 
virgins  are  waiting  as  the  others,  and  have  lamps  and 
expect  to  enter  in  to  the  wedding,  and  are  excluded. 
At  the  very  table  of  the  marriage  feast  the  guest  with- 
out the  wedding  garment  was  detected  and  cast  out. 
Lot's  wife  escaped  from  Sodom,  but  was  destroyed, 
while  he  himself  and  his  daughters  escape  "as  by 
fire."  The  Lord  himself  tells  us  as  follows  : 
"When  once  the  master  of  the  house  is  risen  up, 
and  hath  shut  to  the  door,  and  ye  begin  to  stand 
without,  and  to  knock  at  the  door,  saying,  Lord, 
open  to  us  ;  and  he  shall  answer  and  say  to  you,  I 
know  you  not  whence  ye  are  ;  then  shall  ye  begin  to 
say.  We  did  eat  and  drink  in  thy  presence,  and  thou 
didst  teach  in  our  streets  ;  and  he  shall  say,  I  tell 
you,  I  know  not  whence  ye  are  ;  depart  from  me,  all 
ye  workers  of  iniquity."^  There  are  also  the  warn- 
ings of  the  salt  which  has  lost  its  savor,  and  the  al- 
lusions to  the  "reprobate"  and  the  "cast-away"  and 
Esau  who  lost  his  birthright.  There  is  the  possibility 
of  a  tremendous  loss  here,  and  even  the  loss  of  the 

^Matt.  xxiv.  31.  2  Luke  xiii.  25-27. 


314      CHRIST  IN  THE  DAY  OF  THE  LORD. 

soul.  Bunyan  pictures  a  trap-door  to  hell  from  the 
very  gate  of  the  Celestial  City.  Christ  will  then 
thoroughly  purge  his  threshing-floor.  He  shall  have 
no  Judas  this  time  among  the  holy  band  or  any  who 
will  turn  into  such. 

The  event  which  appears  to  follow  the  resurrec- 
tion of  the  believer  and  his  gathering  together  with 
Christ  is  thus  described  :  * '  For  we  must  all  be  made 
manifest  before  the  judgment-seat  of  Christ ;  that 
each  one  may  receive  the  things  done  in  the  body, 
according  to  what  he  hath  done,  whether  it  be  good 
or  bad."^  This  is  not  the  final  judgment  in  which 
the  world  appears  before  the  great  white  throne. 
The  reasons  for  so  concluding  are  as  follows  :  First, 
the  direct  statements  of  Scripture  :  * '  Verily,  verily, 
I  say  unto  you,  He  that  heareth  my  word,  and  be- 
lieveth  him  that  sent  me,  hath  eternal  Hfe,  and  com- 
eth  not  into  judgment,  but  hath  passed  out  of  death 
into  life."^  It  would  place  on  trial  again  those  who 
have  answered  for  their  sins  in  the  person  of  their 
Substitute.  Christ,  as  we  have  seen,  has  satis- 
fied every  demand  for  his  people  and  kept  their 
record  clean  by  his  intercession.  After  being  jus- 
tified, and  the  witness  of  the  Spirit  given  to  them, 
and  being  raised  in  glory  or  translated,  to  be 
again  placed  on  trial  for  sins  which  were  laid  on 
Christ  and  borne  by  him,  and  the  claims  oi  divine 
justice  fully  met,  and  all  declared  sufficient,  and  the 
blood  of  Christ  satisfactory, —  after  all  this,  it  is  in- 
conceivable that  there  should  be  either  any  doubt 
of  their  salvation,  or  any  other  reason  for  their  being 
placed  on  trial. 

Second,  the  saints  are  to  assist  at  the  general 
judgment  of  the  world:  ''Know  ye  not  that  the 
saints  shall  judge  the  world  ?  Know  ye  not  that  we 
shall  judge  angels  ?  "  ^     If  we  are  to  sit  with  Christ 

1 II  Cor.  V,  lo.  2 John  v.  24.  »  I  Cor.  vi.  2,  3. 


CHRIST   IN   THE    DAY   OF   THE    LORD.  315 

in  the  judgment  of  the  world,  it  is  wholly  incongru- 
ous that  we  should  be  placed  at  the  bar  of  judgment 
ourselves.  Third,  nor  can  we  see  how  it  is  possible 
for  the  departed  saint  to  be  brought  back  from  para- 
dise and  the  presence  of  Jesus  and  placed  with  the 
abandoned  and  condemned  of  earth  even  to  hear  the 
verdict  of  ''Not  guilty,"  which  they  heard  long  ago 
in  life  or  certainly  knew  in  heaven.  Fourth,  the  ap- 
pearance of  the  Christian  before  the  great  white 
throne  is  not  required  by  the  account  of  that  event. 
It  is  the  "dead"  who  there  appear,  and  the  believer 
is  not  *Mead"  then.  Fifth,  there  is  no  similarity 
between  these  two  judgments.  The  word  describing 
the  sinner's  ** judgment"  is  not  used  of  the  Chris- 
tian's. The  issues  of  the  great  white  throne  are  final 
and  fatal,  and  some  of  the  ones  we  are  discussing  are 
not.  Sixth,  There  is  no  reason  for  interpreting  this 
as  the  judgment  of  the  world,  and  the  further  scrip- 
tures we  shall  consider  show  it  is  far  different  in  the 
persons  and  things  judged  and  the  results,  and  in  the 
time  when  it  comes. 

Schmidt  writes  on  this  :  — 

"  The  judgment  of  the  church  is  distinguished  from  the 
universal  judgment,  and  is  thus  represented  in  the  parables 
of  the  ten  virgins  and  the  talents.  The  former  judgment  has 
to  do  in  faithful  conduct  in  Christ's  kingdom."  ^ 

Dr.  Robert  J.  Breckinridge  writes  thus  :  — 

"The  resurrection  of  life,  the  resurrection  of  the  just, 
the  judgment  of  the  saints,  and  their  reign,  are  altogether 
distinct  from  the  resurrection  of  damnation,  the  resurrection 
of  the  unjust,  and  the  judgment  and  perdition  of  ungodly 
men.  The  judgment  of  the  saints  is  not  to  ascertain  their 
salvation,  but  to  disclose  and  to  proclaim  the  special  ground 
upon  which  each  crown  is  gained,  the  special  grounds  upon 
which  each  crown  was  won  —  all  to  the  infinite  glory  of  the 
Lord  and  the  unutterable  joy  of  the  redeemed."  ^ 

1  "  Biblico  Theological  New  Testament,"  quoted  in  '*  Premillennial 
Essays,"  Chicago,  1879,  p.  501, 

2  *'  Knowledge  of  God  Subjectively  Considered,"  New  York,  1869, 
p.  680. 


3l6  CHRIST    IN    THE    DAY    OF    THE    LORD. 

The  matters  for  which  the  behever  is  to  be  judged 
are  ''the  things  done  in  the  body,"  good  and  bad. 
The  Scriptures  are  full  of  the  promises  of  reward  for 
faithful  doing.  The  most  emphatic  of  these,  and  the 
one  further  locating  this  judgment,  is  the  words  of 
Christ  himself :  * '  Behold,  I  come  quickly  ;  and  my 
reward  is  with  me,  to  render  to  each  man  according 
as  his  work  is."  ^ 

Not  a  service  done  for  Christ  loses  its  reward. 
"For  his  sake,"  is  the  criterion  by  which  everything 
is  to  be  judged.  The  sacrifices  of  the  believer  are  then 
shown  and  rewarded.  It  is  then  the  Beatitudes  are 
completely  fulfilled.  Then  those  who  have  laid  up 
treasure  in  heaven  receive  it  with  manifold  interest. 
All  losses  are  made  good.  Then  it  is  the  promises 
are  fulfilled,  made  ''to  him  that  overcometh."  It  is 
then  the  righteous  ''shine  forth  as  the  sun  in  the 
kingdom  of  their  Father."  At  this  time  the  faithful 
servants  are  rewarded  for  good  use  of  their  pounds 
and  talents.  At  this  time,  too,  is  the  promise  made 
good  —  ' '  They  that  be  wise  shall  shine  as  the  bright- 
ness of  the  firmament ;  and  they  that  turn  many  to 
righteousness  as  the  stars  for  ever  and  ever."^  The 
rewards  are  of  glory,  power,  and  privilege.  The  glory, 
as  has  been  shown  by  Paul,  differs  as  one  star  differs 
from  another.  The  power,  as  the  ruler  over  ten  cities 
is  superior  to  the  ruler  over  one  city.  Among  the 
privileges  seem  to  be  nearness  to  the  person  of  Christ. 
There  were  two  who  asked  that  they  might  sit  on  his 
right  hand  and  left.  Christ  said  this  was  to  be  given 
to  those  for  whom  it  was  prepared.  The  twelve  he 
promised  should  "  sit  with  me  on  my  throne. "  In  the 
distribution  of  rewards  it  is  not  against  one  that  he 
came  in  at  the  eleventh  hour. 

The  believer  is  also  to  be  judged  for  the  things 
done  in  the  body  which  were  bad.  This  also  looks 
to  services.     Paul  speaks  of  such  works  :   ' '  For  other 

*  Rev.   xxii.   12.  2  Dan,  xii.  3. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  317 

foundation  can  no  man  lay  than  that  which  is  laid, 
which  is  Jesus  Christ.  But  if  any  man  buildeth  on  the 
foundation,  gold,  silver,  costly  stones,  wood,  hay,  stub- 
ble ;  each  man's  work  shall  be  made  manifest  :  for 
the  day  shall  declare  it,  because  it  is  revealed  in  fire  ; 
and  the  fire  itself  shall  prove  each  man's  work  of  what 
sort  it  is.  If  any  man's  work  shall  abide  which  he 
built  thereon,  he  shall  receive  a  reward.  If  any 
man's  work  shall  be  burned,  he  shall  suffer  loss  ;  but 
he  himself  shall  be  saved  ;  yet  so  as  through  fire."^ 

There  is  a  searching  process  here  which  will  be 
terrible  to  works  done  from  wrong  motives,  or  works 
left  undone.  Christ  said  to  each  of  the  seven  churches, 
or  rather  to  the  angel  or  minister  of  the  church,  for 
these  seven  letters  are  to  the  ministers  of  these 
churches  first  of  all  :  "I  know  thy  works."  The 
judgment  of  Christ  is  of  the  persons  as  well  as  of 
their  works.  *  *  Saved  as  by  fire  "  intimates  a  search- 
ing personal  examination.  The  Christian  life  will  be 
gone  into  by  Christ  as  we  are  told  by  the  apostles. 
Every  secret  thing  not  repented  of  and  confessed, 
will  be  exposed,  to  the  shame  and  mortification  of  the 
doer.  Paul  writes  of  issues  to  come  up  in  this  judg- 
ment :  "Wherefore  judge  nothing  before  the  time, 
until  the  Lord  come,  who  will  both  bring  to  light  the 
hidden  things  of  darkness,  and  make  manifest  the 
counsels  of  the  hearts  ;  and  then  shall  each  man 
have  his  praise  from  God."^  All  wrong  estimates 
of  men  will  be  set  right,  and  the  result  will  be  as 
Christ  has  said,  ''Many  that  are  first  will  be  last, 
and  the  last  will  be  first."  All  idle  words,  as  Christ 
said,  will  be  accounted  for  at  the  day  of  this  judg- 
ment. All  unsettled  quarrels  will  be  brought  to  ac- 
count. 

The  fact  of  the  chastening  of  the  unfaithful  servant 
at  the  judgment  of  the  saints,  is  also  taught  directly 
by    Christ    in    this   scripture  :    "  But  if  that   servant 

1 1  Cor.  iii,  II-15.  ^  I  Cor.  iv.  5. 


3l8      CHRIST  IN  THE  DAY  OF  THE  LORD. 

shall  say  in  his  heart,  My  lord  delayeth  his  coming ; 
and  shall  begin  to  beat  the  menservants  and  the  maid- 
servants, and  to  eat  and  drink,  and  to  be  drunken  ; 
the  lord  of  that  servant  shall  come  in  a  day  when  he 
expecteth  not,  and  in  an  hour  when  he  knoweth  not, 
and  shall  cut  him  asunder,  and  appoint  his  portion 
with  the  unfaithful.  And  that  servant,  which  knew 
his  lord's  will,  and  made  not  ready,  nor  did  according 
to  his  will,  shall  be  beaten  with  many  stripes  ;  but  he 
that  knew  not,  and  did  things  worthy  of  stripes,  shall 
be  beaten  with  few  stripes.  And  to  whomsoever 
much  is  given,  of  him  shall  much  be  required  :  and  to 
whom  they  commit  much,  of  him  will  they  ask  the 
more."^  Here  is  certain  exposure,  condemnation, 
and  more,  for  the  fruitless  or  faithless  servant.  * '  Beaten 
with  many  stripes  "  does  not  mean  the  loss  of  the  soul, 
but  it  does  mean  more  than  has  been  generally  taught. 
The  "stripes"  are  connected  with  the  coming  of 
Christ.  The  same  truth  is  taught  in  the  parables  of 
the  same  talents  when  the  unprofitable  servant  is  cast 
out  "into  the  outer  darkness:  there  shall  be  the 
weeping  and  gnashing  of  teeth.  "^  Olshausen  thus 
comments  on  this  :  — 

"  The  reference  is  not  to  eternal  condemnation,  but  to  ex- 
clusion from  the  Basilia  [kingdom]  into  which  the  faithful 
enter.  The  Basilia  is  viewed  as  the  region  of  light,  which  is 
encircled  by  darkness. 

'•  Concerning  the  children  of  light  who  are  unfaithful  to 
their  vocation,  it  is  said  they  are  cast  into  the  skotos  (darkness) : 
but  as  respecting  the  children  of  darkness,  we  are  told  they 
are  consigned  to  the  pjir  aionion  (eternal  fire)  so  that  each 
one  finds  his  own  punishment  in  the  opposite  element."^ 

The  judgment  and  rewarding  of  the  saints  con- 
tinues as  long  as  there  are  those  who  are  Christ's  to 
be  so  judged.  This  continues,  as  we  will  see,  during 
the  whole  age  of  the  judgments  in  which  the  gospel  is 

^  Luke  xii.   45  48.  ^yizW.  xxv,  30. 

3  "Gospels,"  4  Vols.,  Edinl)u.gh,  1855  ;  Vol.  3,  p.  287. 


CHRIST   IN    THE    DAY    OF    THE    LORD.  319 

preached,  and  some  are  being  saved.  The  number  is 
not  therefore  complete  until  the  close  of  the  period  of 
earth  judgments  ;  and  as  it  seems  probable  that  Christ 
himself  does  not  appear  visibly  upon  the  scene  until 
the  close  of  the  judgments  upon  earth,  it  is  fair  to  as- 
sume he  is  occupied  with  his  people  above. 

While  Christ  is  dealing  with  his  true  followers,  the 
unfaithful  church  left  on  earth  enters  into  great  tribu- 
lation as  Israel  did  for  her  rejection  of  Christ.  This 
is  foretold  by  Christ  and  also  by  Daniel.^  These  are 
great  afflictive  dealings  evidently  accompanied  by 
persecution  in  which  the  visible  church  is  overthrown, 
her  people  scattered  and  rendered  homeless  and  sub- 
jected to  great  hardships  by  the  enemies  of  God,  who 
by  this  time  have  recovered  from  their  terror,  and 
blaming  the  people  of  Christ,  turn  upon  them  in  fury. 

Dr.  James  W.  Alexander  wrote  to  a  friend  :  — 

"  I  was  struck  with  these  words  of  Chalmers  to  Bicker- 
steth  :  '  But  without  slacking  in  the  least  our  obligation  to 
keep  forward  this  great  cause,  I  look  for  its  conclusive  estab- 
lishment through  a  widening  passage  of  desolating  judgments, 
with  the  utter  demolition  of  our  present  civil  and  ecclesias- 
tical structures.'  " 

The  character  of  the  victors  in  this  fearful  strug- 
gle and  their  triumph  and  deliverance  are  described 
in  this  passage  :  ' '  After  these  things  I  saw,  and,  be- 
hold, a  great  multitude,  which  no  man  could  number, 
out  of  every  nation  and  of  all  tribes,  and  peoples,  and 
tongues,  standing  before  the  throne,  and  before  the 
Lamb,  arrayed  in  white  robes  and  palms  in  their 
hands  :  and  they  cry  with  a  great  voice,  saying,  Sal- 
vation unto  our  God  which  sitteth  on  the  throne,  and 
unto  the  Lamb.  .  .  .  And  one  of  the  elders  an- 
swered, saying  unto  me,  These  which  are  arrayed  in 
the  white  robes,  who  are  they,  and  whence  came 
they  .?  And  I  say  unto  him.  My  Lord,  thou  knowest. 
And  he  said  to  me,  These  are  they  which  come  out  of 

^Matt.  xxiv.  21  ;  Dan.  xii.  i. 


320  CHRIST    IN    THE    DAY    OF    THE    LORD. 

the  great  tribulation,  and  they  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb.  There- 
fore are  they  before  the  throne  of  God  ;  and  they 
serve  him  day  and  night  in  his  temple  :  and  he  that 
sitteth  on  the  throne  shall  spread  his  tabernacle  over 
them.  They  shall  hunger  no  more,  neither  thirst 
any  more;  neither  shall  the  sun  strike  upon  them, 
nor  any  heat :  for  the  Lamb  which  is  in  the  midst  of 
the  throne  shall  be  their  shepherd,  and  shall  guide 
them  unto  fountains  of  waters  of  life  :  and  God  shall 
wipe  away  every  tear  from  their  eyes."*  The  refer- 
ences to  hunger,  thirst,  exposure,  and  tears,  indicate 
the  character  of  their  peculiar  sufferings  in  the  great 
tribulation  they  endure. 


The  judgments  of  the  Day  of  God  fall  upon  widen- 
ing circles  as  did  the  giving  of  the  gospel  whose 
course  they  follow.  First,  as  we  have  seen,  Christ 
begins  with  his  own  people,  tnen  that  part  of  the 
world  called  in  the  Apocalypse  ''the  third  part  of 
earth."  This  we  think  is  that  called  Christendom, 
after  the  removal  of  God's  people.  It  occupies  the 
same  territory  ruled  by  that  strange  prophetic  power, 
Rome,  and  exercises  the  same  authority  over  the  rest 
of  the  earth.  It  is  a  peculiar  part  of  the  world  when 
looked  at  in  the  long  perspective  of  history.  While 
other  parts  of  the  world  have  had  the  gospel  and  lost 
it,  this  part  of  the  earth  has  been  blessed  by  its  pres- 
ervation. It  has  been,  so  far  as  locality  and  autonomy 
and  authority  and  sphere  of  influence  are  concerned, 
the  special  field  of  the  visible  Christian  church. 
Nearly  every  nation  of  civilization  is  professedly  Chris- 
tian. The  state  publicly  acknowledges  the  Christian 
religion,  indeed  the  ruler  of  the  state  is  in  many  cases 
the  head  also  of  the  church.  For  centuries,  indeed 
for  the  greater  part  of  the  time  since  the  gospel  came, 
the  church  has  ruled  the  state.  The  popes  were 
*  Rev.  vii.  9-17. 


CHRIST    IN    THE    DAY   OF    THE    LORD.  32 1 

princes,  and  their  power  supreme.  The  church  still 
controls  the  state.  The  Christian  church  to-day 
rules  as  truly  as  it  did  in  the  supremest  days  of  tem- 
poral power.      Mr.  Gladstone  thus  writes  :  — 

"  Qiristianity  is  the  religion  in  the  command  of  whose 
professors  is  lodged  a  proportion  of  power  far  exceeding  its 
superiority  of  numbers;  and  this  power  is  both  moral  and  ma- 
terial. In  the  area  of  controversy  it  can  hardly  be  said  to 
have  a  serious  antagonist.  Force,  secular  or  physical,  is  ac- 
cumulated in  the  hands  of  Christians  in  a  proportion  abso- 
lutely overwhelming  ;  and  the  accumulation  of  influence  is  not 
less  remarkable  than  that  of  force.  This  is  not  surprising,  for 
all  the  elements  of  influence  have  their  home  within  the 
Christian  precinct.  The  art,  the  literature,  the  systematized 
industry,  invention,  and  commerce — in  one  word,  the  power 
—  of  the  world  are  almost  wholly  Christian.  The  nations  of 
Christendom  are  everywhere  arbiters  of  the  fate  of  non-Chris- 
tian nations."  1 

After  the  true  people  of  God  have  been  removed 
from  earth,  the  character  and  record  before  God  of 
this  highly  favored  part  of  the  earth  will  come  into 
judgment.  The  record  of  all  spiritual  work  will  have 
gone  with  God's  people  as  their  part.  What  will  be 
the  record  of  Christendom  >  It  has  laid  hands  on  the 
fairest  regions  of  the  world  '  *  for  their  good  "  and  os- 
tensibly to  ''extend  civilization,"  really  to  extend 
national  power  and  trade  and  to  enrich  the  merchants 
of  the  dominant  nations.  It  has  taken,  without  com- 
pensation, from  weaker  nations  their  God-given  her- 
itage, and  in  doing  so  has  turned  these  lands  into 
scenes  of  bloodshed.  The  work  of  the  missionary  of 
the  gospel  has  been  taken  advantage  of,  and  has  been 
followed  by  the  trader,  and  he  by  the  soldier.  There 
has  followed  them  the  train  of  evils  which  have  de- 
stroyed these  peoples.  Opium  was  forced  into  China 
by  Christendom.  Rum  is  being  poured  into  Africa  by 
Christendom.  Where  the  so-called  Christian  civiliza- 
tion has  appeared,  the  native  races  have  gone  down 
by  its  drugs,  drinks,  and  diseases.  It  has  put  into 
1  Introduction  to  People's  Bible  History,  Chicago,  1895. 


322  CHRIST    IN    THE    DAY    OF    THE    LORD. 

the  hands  of  these  races,  arms  and  material  of  most 
diabolically  consummate  perfection  for  the  destruc- 
tion of  human  life.  It  calls  the  arming  of  these  peo- 
ples with  these  infernal  weapons  *  *  advancing  in 
progress  and  civilization. "  It  lends  them  money  for 
this  purpose  and  sends  them  teachers  who  instruct 
them  in  the  satanic  art  of  wholesale  butchery  of  hu- 
man life,  and  sets  them  at  war  with  each  other,  and 
profits  by  their  mutual  destruction. 

There  has  been  given  the  nations  of  whole  conti- 
nents, in  place  of  their  original  paganism,  a  bastard 
Christianity  more  difficult  to  overthrow  than  their 
pagan  faith.  It  is  the  scholarship  of  these  lands  of 
Christendom  which  is  attacking  so  persistently  and 
insidiously  the  foundations  of  faith.  Infidelity,  blas- 
phemy, and  profanity  are  sins  only  of  Christian  lands. 
In  these  lands  is  presented  such  vice  as  sends  the 
heathen  visitors  home  scandalized  at  the  exhibition. 
The  greatest  crime  of  Christendom,  besides  her  cor- 
rupting of  the  peoples  of  the  earth,  is  her  slaughter 
of  the  saints.  The  story  of  the  persecutions  is  a  well 
and  often  told  tale.  Suffice  it  to  say  that  the  blood 
of  the  saints  of  Christ  rests  upon  Christendom.  The 
pagan  persecutions  lasted  but  for.  a  short  time  and 
destroyed  few  in  comparison.  But  the  so-called 
Christian  nations,  it  is  estimated  by  good  authorities, 
have  slain  fifty  millions  of  the  best  and  purest  follow- 
ers of  Christ.  This  has  never  been  punished  as  yet  ; 
nor  has  it  been  repented  of.  As  Christ  said  of  Israel 
that  upon  that  generation  would  fall  all  the  blood  of 
all  the  saints  slain  from  Abel  to  Zacharias,  the  last 
victim  of  their  fury,  so  on  this  Christless  Christendom 
will  fall  the  full  and  awful  measure  of  the  just  reward 
of  their  destructive  work  in  doctrine,  in  life,  in 
heathen  nations,  and  at  home, —  all  done  in  the  light 
of  gospel  and  under  the  reign  of  grace. 

The  day  of  her  visitation  for  all  this  is  approach- 
ing.    The  God  of  heaven  and  earth  is  not  oblivious 


CHRIST    IN    THE    DAY   OF   THE    LORD.  323 

to  the  awful  sins  of  Christendom.  That  part  of  the 
world  entrusted  with  the  gospel  continuously  for 
nineteen  hundred  years,  need  not  suppose  God  is  so 
enraptured  with  its  civilization  and  progress  as  to  shut 
his  eyes  to  these  awful  sins  against  the  nations  of  the 
earth,  against  the  people  of  God,  and  against  Christ. 
As  certainly  as  the  hand  of  God  fell  upon  the  Israel 
in  the  destruction  of  their  cities  and  their  polity  and 
their  dispersion  abroad  over  the  face  of  the  earth,  so 
will  the  judgments  of  the  same  God  who  changes  not, 
fall  upon  this  greater  Israel  to  whom  he  has  committed 
a  far  greater  wealth  of  material,  intellectual,  and, 
above  all,  spiritual  privileges. 

The  judgments  of  the  Day  of  God  are  represented 
under  the  symbols  of  seven  sounding  trumpets,  and 
seven  poured  out  vials.  Each  series  commencing  in 
a  judgment  alarm  and  followed  by  an  interval  of 
relief  from  the  plagues,  in  which  mercy  is  offered, 
God's  people  are  gathered  out,  Satan's  power  put 
forth,  and  the  world  still  further  apostatizes,  still 
greater  judgments  fall,  until  the  last  great  conflict 
closes  the  day.  The  first  great  alarm  announc- 
ing the  Judgment  day  appears  to  pass  away  as  time 
goes  on  and  no  immediate  judgments  follow.  The 
world  relapses  into  the  former  state  of  indiffer- 
ence, as  we  shall  see  is  the  case  all  along  in  the 
respites,  and  as  we  see  now  in  the  case  of  ungodly 
people  aroused  for  the  time  by  some  alarm.  Sud- 
denly the  sounding  trumpets  are  heard.  *  These  call 
for  great  afflictions  affecting  * '  a  third  part  of  earth, " 
evidently  that  we  call  Christendom.  The  first  four 
of  these  are  calamities  in  nature  affecting  earth  and 
sea  and  rivers  and  air. 

The  succeeding  judgment  appears  to  be  the  ap- 
pearance and  onslaught  of  myriads  of  satanic  beings 
in  some  form.  Their  identity  is  established  by  the 
words,  ' '  They  have  over  them  as  king  the  angel  of  the 
abyss."     They  spare   the  face  of   nature,   but  spend 

^Rev.  viii.  ix. 


324      CHRIST  IN  THE  DAY  OF  THE  LORD. 

their  dreadful  energy  upon  mankind.  Nor  do  they 
kill,  but  only  torment.  It  is  recorded  :  ' '  And  in 
those  days  men  shall  seek  death,  and  shall  in  no  wise 
tind  it  ;  and  they  shall  desire  to  die,  and  death  flieth 
from  them."^  The  next  is  also  Satanic  but  more 
intense  ;  the  beings  are  greater  and  more  terrible  in 
form  and  fury.  The  earth  in  all  this  time  will  be 
an  awful  place  in  which  to  live.  Death  will  be  far 
preferable,  but  for  some  reason  will  be  impossible 
voluntarily. 

The  cessation  of  the  Trumpet  Judgments  gives  a 
respite  in  which  the  following  scripture  is  fulfilled  : 
"And  the  rest  of  mankind  which  were  not  killed  with 
these  plagues,  repented  not  of  the  works  of  their 
hands,  that  they  should  not  worship  devils,  and  the 
idols  of  gold,  and  of  silver,  and  of  brass,  and  of  stone, 
and  of  v/ood  ;  which  can  neither  see,  nor  hear,  nor 
walk  :  and  they  repented  not  of  their  murders,  nor  of 
their  sorceries,  nor  of  their  fornication,  nor  of  their 
thefts. "  ^  There  is  to  be  left  on  earth  a  residuum  of 
hard  impenitence  which  not  even  the  positive  proof 
of  the  reality  of  the  unseen  world  and  the  visitation  of 
dire  penalty  for  godlessness  and  idolatry  and  demon 
worship  will  change.  It  seems  incredible  that  such  a 
state  could  exist  during  such  a  time.  But  we  must 
bear  in  mind  the  length  of  this  period.  There  are  to 
be  long  respites.  During  these,  mankind,  as  Pharaoh  of 
old,  hardens  its  heart.  We  have  often  thought  that  if 
the  world  could  only  be  convinced  of  the  truth  of  relig- 
ion, and  perhaps  feel  some  of  the  evils  threatened  in 
the  Scriptures  against  sinners,  they  would  repent.  God 
will  give  all  this  to  the  world.  There  will  be  no  effort 
spared  to  bring  men  to  repentance  and  salvation. 
Christ  had  said,  '  *  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded  if  one  rose 
from  the  dead."^  They  have  this  and  far  more,  yet 
are  not  persuaded.     There  are  present  on  earth  all 

*Rev.  ix.  6.  ^Rev.  ix.  20,  21.  3  Luke  xvi.  31. 


CHRIST   IN   THE   DAY   OF   THE   LORD.  325 

this  time,  certain  witnesses  for  God,  who  are  either 
Moses  and  Elijah,  or  some  of  the  same  spirit  and 
power.  To  these  the  world  charges  all  their  troubles 
and  finally  kills  them  and  makes  merry  over  their 
death,  thinking  they  are  now  safe  from  further  evils.  ^ 

In  this  time  there  rises  a  great  satanic  power 
which  attains  world-wide  supremacy.^  It  is  both  polit- 
ical and  religious.  It  is  a  church-state.  The  head 
is  called  in  Scripture  Antichrist,  meaning  a  substitute 
for,  and  an  opponent  of,  Christ.  He  is  to  be  visible 
and  reigning.  He  is  to  charm  the  world  by  his  super- 
human intelligence,  graciousness,  and  ability.  The 
Scripture  account  is  as  follows  :  '  *  The  whole  earth 
wondered  after  the  beast  ;  and  they  worshiped  the 
dragon,  because  he  gave  his  authority  unto  the  beast ; 
and  they  worshiped  the  beast,  saying,  Who  is  like 
unto  the  beast  ?  and  who  is  able  to  war  with  him  ? 
and  there  was  given  to  him  a  mouth  speaking  great 
things  and  blasphemies  ;  and  there  was  given  to  him 
authority  to  continue  forty  and  two  months.  And  he 
opened  his  mouth  for  blasphemies  against  God,  to 
blaspheme  his  name,  and  his  tabernacle,  even  them 
that  dwell  in  the  heaven.  And  it  was  given  unto  him 
to  make  war  with  the  saints,  and  to  overcome  them  : 
and  there  was  given  to  him  authority  over  every  tribe 
and  people  and  tongue  and  nation.  And  all  that 
dwell  on  the  earth  shall  worship  him,  every  one 
whose  name  hath  not  been  written  in  the  book  of 
life  of  the  Lamb  slain  from  the  foundation  of  the 
world.  "^  Under  all  his  glory  there  is  the  beast, 
and  Scripture  so  designates  him.  He  has  all  the 
characteristics  of  the  wild  beasts  whose  names  are 
attached  to  him.  They  have  insisted  on  the  beast 
origin  of  man,  and  glorified  the  animal.  They  have 
rejected  God's  Son  and  God,  and  have  taken  a  beast 
as  their  supreme  ruler. 

Dr.  Dorner  writes  as  follows  on  this  subject  :  — 

iRev.  xi.  3-10.  2 Revelation  xiii.  ^Rev.  xiii.  4-8. 


326  CHRIST   IN    THE    DAY   OF   THE    LORD. 

"The  beast  of  Revelation  is  the  world  power  hostile  to 
God.  The  antichristian  power  is  a  union  of  the  falsification 
of  the  divine  worship  with  the  hostile  world  power,  the  result 
of  which  is  pseudo-Messiahship.  Paul  seems  to  regard  the 
man  of  sin  as  an  incarnation  of  the  wicked  antichristian  power 
and  as  an  individual."  ^ 

There  is  also  a  church  for  Antichrist  (Revelation 
xvii)  for  he  always  imitates  the  work  of  God.  He 
reigns  as  Christ  will,  and  has  a  kingdom  as  Christ  has, 
and  now  must  have  a  spiritual  body  as  Christ  has  in 
his  church.  This  antichristian  church  is  thus  de- 
scribed :  "  I  saw  a  woman  sitting  on  a  scarlet-colored 
beast,  full  of  names  of  blasphemy,  having  seven  heads 
and  ten  horns.  And  the  woman  was  arrayed  in  purple 
and  scarlet,  and  decked  with  gold  and  precious  stones 
and  pearls,  having  in  her  hand  a  golden  cup  full  of 
abominations,  even  the  unclean  things  of  her  fornica- 
tion, and  upon  her  forehead  a  name  written,  MYS- 
TERY, BABYLON  THE  GREAT,  THE  MOTHER 
OF  THE  ABOMINATIONS  OF  THE  EARTH. 
And  I  saw  the  woman  drunken  with  the  blood  of  the 
saints  and  of  the  martyrs  of  Jesus.  "^  The  church  is  in 
a  place  of  earthly  splendor  and  in  full  league  with 
Satan.  It  is  the  church  of  Christendom  in  the  Day 
of  the  Lord.  The  ecclesiastical  system  is  called 
Babylon  as  against  Jesusalem  the  city  of  God.  It  is 
a  concentration  of  all  earthly  and  churchly  grandeur, 
having  such  temples  and  such  worship  and  all  which  is 
sensuous,  as  the  world  has  never  seen.  This  hier- 
archy has  its  prophet  or  head  who  represents  his  mas- 
ter, and  works  prodigies. 

The  apostate  church  is  represented  under  two 
figures,  The  harlot  and  Babylon.  The  symbol  of  a 
woman  is  everywhere  in  Scripture  a  figure  of  a  church, 
true  or  apostate.  The  harlot  represents  the  apos- 
tate spiritual  body.     She  is  now  exalted  to  a  state  of 


1  "  System  of  Christian  Doctrine,"  Vol.  4,  p.  388. 

2  Rev.  xvii   "1-6. 


CHRIST    IN    THE    DAY    OF   THE    LORD.  327 

dignity  outwardly  never  before  enjoyed.  Her  place 
before  was  that  of  widowhood  waiting  for  her  return- 
ing Heavenly  Spouse.  She  has  given  this  up  and  re- 
jected him,  for  she  boasts,  **I  sit  a  queen,  and  am  no 
widow,  and  shall  see  no  mourning. " 

The  following  extended  extract  from  Dr.  Auberlin, 
describes  the  rise  and  nature  of  the  mysterious  body 
called  the  harlot  :  — 

•'The  word  harlot  describes  the  essential  character  of  the 
false  church.  She  retains  her  human  shape,  remains  a 
woman,  does  not  become  a  beast :  she  has  the  form  of  godli- 
ness but  denies  the  power  thereof.  Her  rightful  husband, 
Jehovah — Christ,  and  the  joys  and  goods  of  his  house,  are 
no  longer  hers  all  in  all,  but  she  runs  after  the  visible  and  vain 
things  of  the  world,  in  its  manifold  manifestations.  This 
whoredom  appears  in  its  proper  form  where  the  church  wishes 
itself  to  be  a  worldly  power,  uses  politics  and  diplomacy, 
makes  flesh  her  arm,  uses  unholy  means  for  holy  ends, 
spreads  her  dominion  by  sword  or  money,  fascinates  the 
hearts  of  men  by  sensual  ritualism,  allows  herself  to  become 
'  mistress  of  ceremonies '  to  the  dignitaries  of  this  world,  and 
flatters  prince  or  people,  the  living  or  the  dead.  Whenever 
the  church  forgets  that  she  is  in  the  world  even  as  Christ  was 
in  the  world,  as  a  bearer  of  the  cross  and  a  pilgrim,  or  that 
the  world  is  crucified  to  her  and  judged,  such  is  the  character 
of  the  harlot  ;  and  it  is  not  only  a  church  here,  and  a  church 
there,  it  is  not  only  the  church  in  its  individual  manifesta- 
tions, that  is  meant  here,  but  Christendom  as  a  whole,  even 
as  Israel  as  a  whole  had  become  a  harlot.  The  true  believers 
are  hidden  and  dispersed  ;  the  invisible  church  is  within  the 
visible.  It  cannot  be  said.  Here  or  there  is  the  harlot,  and 
here  or  there  she  is  not,  as  little  as  it  can  be  said,  Lo,  here 
is  Christ,  or  there.  The  boundary  lines  which  separate  the 
harlot  and  woman,  are  not  local,  are  not  confessional."  ^ 

"John  Michal  Hahn  says:  'The  harlot  is  not  the  city 
of  Rome  alone,  neither  is  it  the  Roman  Catholic  Church,  to 
the  exclusion  of  another,  but  all  churches  and  every  church, 
ours  included  ;  viz.,  all  Christendom  which  is  without  the 
spirit  and  life  of  our  Lord  Jesus,  which  calls  itself  Chris- 
tian, and  has  neither  Christ's  mind  nor  spirit.  It  is  called 
Babylon,  that  is  confusion,  for  false  Christendom,  divided 
into  many  churches  and  sects,  is  truly    and    strictly    a   con- 

^*' Daniel  and  Revelation,"  pp.  287-289,  293. 


328  CHRIST   IN   THE   DAY   OF   THE   LORD. 

fuser.     However  in  all  churches,  parties,  and  sects  of  Chris* 
tendom,  the  true  Jesus  congregation  lives  and  is  hidden.'"^ 

Babylon,^  while  identical  in  some  respects  with 
the  harlot,  is  larger.  It  is  the  ecclesiastical  system 
as  distinguished  from  the  spiritual  body.  In  this  time 
church  and  state  are  one.  Antichrist  as  Christ,  is  to 
be  the  head  of  both  church  and  state.  The  whole 
forms  a  vast  world-wide  combination  of  political  and 
religious  power  which  will  far  outstrip  anything  we 
know  of  now.  With  superhuman  intelligence  and 
the  development  of  faculties  now  lying  dormant  in 
man  and  nature,  there  will  be  such  advances  in  in- 
vention and  discovery  as  to  make  all  we  see  and 
know  as  the  doings  of  children.  The  world  will 
believe  it  has  attained  to  the  state  of  perfection 
and  security  and  happiness. 

There  is  also  a  people  of  God  on  earth  during  the 
Day  of  the  Lord.  The  Day  of  the  Lord  is  not  all 
judgment.  Mercy  is  offered  all  this  time.  Peter 
in  his  Pentecostal  discourse  quotes  the  prophecy  of 
Joel,  giving  the  beginning  and  ending  of  the  gospel 
age  in  which  occurs  this  prophecy  of  the  end : 
*  *  Whosoever  shall  call  on  the  name  of  the  Lord 
shall  be  saved.  "^  God  is  not  even  in  the  Day  of 
Judgment  willing  that  any  shall  perish,  but  that  all 
shall  come  unto  him  and  live.  All  this  is  another 
effort  to  awaken  mankind  and  make  men  see  and 
hear  and  feel  and  repent.  It  is  for  this  reason  the 
respites  are  given.  There  are  many  other  hints  of 
the  presence  on  earth  of  some  of  the  people  of  God, 
all  during  the  Day  of  Judgment.  The  satanic  king- 
dom makes  war  with  the  saints  and  overcomes  them, 
all  on  the  earth  worship  him  except  those  written 
in  the  Lamb's  book  of  life.  At  this  time  is  written, 
"Here  is  the  patience  and  faith  of  the  saints." 
Those  who  do  not  worship  the   image  of  the  beast 

1  Vol.  5,  sec.  6.  2 Revelation  xviii.  ^Acts  ii.  2i. 


CttiRiSt   IN   THE   DAY   OF   THE   LORD.  329 

and  who  do  not  take  his  mark  on  head  and  hands 
are  shut  off  from  buying  or  selhng.^  It  is  sometimes 
stated  that  the  Holy  Spirit  leaves  the  world  with  the 
translation  of  the  people  of  God.  There  does  not 
appear  to  be  any  Scriptural  statement  to  this  effect. 
It  is  an  inference,  and  apparently  unwarranted. 
Since  there  are  people  of  God  on  earth  all  the  time, 
as  we  have  seen,  the  Holy  Spirit  must  be  with  them. 
And  as  the  gospel  is  preached,  he  remains  to  do  his 
spiritual  work  in  the  gospel. 

After  this  occurs  a  world-wide  call  to  repentance. 
This  is  after  the  rise  and  ascendancy  of  Antichrist 
and  his  political  system  and  the  satanic  church,  and 
just  before  the  outpouring  of  the  vials  of  wrath. 
•  *  And  I  saw  another  angel  flying  in  mid  heaven,  hav- 
ing an  eternal  gospel  to  proclaim  unto  them  that 
dwell  on  the  earth,  and  unto  every  nation  and  tribe 
and  tongue  and  people  ;  and  he  saith  with  a  great 
voice.  Fear  God,  and  give  him  glory  ;  for  the  hour  of 
his  judgment  is  come  :  and  worship  him  that  made 
the  heaven  and  the  earth  and  the  sea  and  fountains 
of  waters."^  This  is  undoubtedly  a  call  to  the  heathen 
nations,  or  those  to  which  the  gospel  was  preached  as 
*' a  witness."  They  now  hear  it  certified  to  by  this 
supernatural  agency,  and  many  believe  and  are  saved. 
We  read  afterward  of  their  state  and  fate :  '  *  Here  is 
the  patience  of  the  saints,  they  that  keep  the  com- 
mandments of  God,  and  the  faith  of  Jesus.  And  I 
heard  a  voice  from  heaven  saying,  Write,  Blessed  are 
the  dead  which  die  in  the  Lord  from  henceforth  :  yea, 
saith  the  Spirit,  that  they  may  rest  from  their  labors  ; 
for  their  works  follow  with  them. "  ^  Terrible  perse- 
cution is  implied  in  this,  so  that  death  is  a  blessed  re- 
lief from  their  state  of  suffering.  Those  who  are  thus 
delivered  from  this  greater  Pharaoh  and  come  across 
this  greater  Red  Sea  of  deliverance  are  thus  described  : 

iRev.  xiii.  7,  8,  10,  15,  17.  ^  Rev.  xiv.  6,  7. 

*Rev.  xiv.  12,  13. 


330  CHRIST    IN    THE    DAY   OF   THE    LORD. 

"And  I  saw  as  it  were  a  glassy  sea  mingled  with  fire  ; 
and  them  that  come  victorious  from  the  beast,  and 
from  his  image,  and  from  the  number  of  his  name, 
standing  by  the  glassy  sea,  having  harps  of  God. 
And  they  sing  the  song  of  Moses,  the  servant  of 
God,  and  the  song  of  the  Lamb."^  These  are  ex- 
pressly described  as  victors  in  the  satanic  age  we 
have  described  in  these  scriptures.  And  that  they 
were  translated  is  a  fair  inference  from  their  position 
and  the  figure  of  the  sea  and  their  song. 

It  is  at  the  climax  of  the  triumphs  of  Antichrist's 
kingdom  the  new  course  of  judgments  are  poured  out. 
So  it  is  before  the  beginning  of  the  Day  of  God,  this 
world  is  in  the  highest  point  of  attainment  of  civiliza- 
tion and  unbelief  when  the  blackness  of  the  last  day 
falls  upon  it  as  a  snare.  So  before  the  Trumpet  Judg- 
ments. So  now  Antichrist  is  in  the  summit  of  his 
glory.  The  people  of  God  have  been  once  more  al- 
most, if  not  altogether,  exterminated.  A  long  time 
of  quiet  from  the  plagues  has  passed.  The  world 
comes  to  believe  their  adored  ruler  is  equal  to  any 
emergency  which  may  -arise.  They  have  forgotten 
again  the  plagues  of  the  past. 

The  vials  are  poured  out.  These  are  world-wide 
in  extent.  They  are  described  as  follows  :  '  *  And  the 
first  went  and  poured  his  bowl  upon  the  earth  ;  and 
it  became  a  noisome  and  grievous  sore  upon  the  men 
which  had  the  mark  of  the  beast,  and  which  worshiped 
his  image. 

"And  the  second  poured  out  his  bowl  into  the 
sea  ;  and  it  became  blood  as  of  a  dead  man  ;  and 
every  living  soul  died,  even  the  things  that  were  in 
the  sea. 

"And  the  third  poured  out  his  bowl  into  the  rivers 
and  the  fountains  of  the  waters  ;  and  it  became  blood. 
And  I  heard  the  angel  of  the  waters  saying,  Righteous 
art  thou,  which  art  and  which  wast,  thou  Holy  One, 

1  Rev.  XV.  2,  3. 


CHRIST   IN    THE    DAY   OF   THE    LORD.  33 1 

because  thou  didst  thus  judge  :  for  they  poured  out 
the  blood  of  saints  and  prophets,  and  blood  hast  thou 
given  them  to  drink  :  they  are  worthy.  And  I  heard 
the  altar  saying,  Yea,  O  Lord  God,  the  Almighty,  true 
and  righteous  are  thy  judgments. 

* '  And  the  fourth  poured  out  his  bowl  upon  the 
sun  ;  and  it  was  given  unto  it  to  scorch  men  with  fire. 
And  men  were  scorched  with  great  heat :  and  they 
blasphemed  the  name  of  the  God  which  hath  the 
power  over  these  plagues  ;  and  they  repented  not  to 
give  him  glory. 

'  •  And  the  fifth  poured  out  his  bowl  upon  the 
throne  of  the  beast ;  and  his  kingdom  was  darkened  ; 
and  they  gnawed  their  tongues  for  pain,  and  they 
blasphemed  the  God  of  heaven  because  of  their  pains 
and  their  sores  ;  and  they  repented  not  of  their  works. 

* '  And  the  sixth  poured  out  his  bowl  upon  the 
great  river,  the  river  Euphrates ;  and  the  water 
thereof  was  dried  up,  that  the  way  might  be  made 
ready  for  the  kings  that  come  from  the  sunris- 
ing.   ... 

'  *  And  the  seventh  angel  poured  out  his  bowl  upon 
the  air,  and  there  came  forth  a  great  voice  out  of  the 
temple  from  the  throne,  saying,  It  is  done  :  and  there 
were  lightnings,  and  voices,  and  thunders  ;  and  there 
was  a  great  earthquake,  such  as  was  not  since  there 
were  men  upon  the  earth,  so  great  an  earthquake,  so 
mighty.  And  the  great  city  was  divided  into  three 
parts,  and  the  cities  of  the  nations  fell  ;  and  Babylon 
the  great  was  remembered  in  the  sight  of  God  to  give 
unto  her  the  cup  of  wine  of  the  fierceness  of  his  wrath. 
And  every  island  fled  away  and  the  mountains  were 
not  found.  And  a  great  hail,  every  stone  about  the 
weight  of  a  talent,  cometh  down  out  of  heaven  upon 
men  ;  and  men  blasphemed  God  because  of  the 
plague  of  the  '  hail ;  for  the  plague  thereof  is  ex- 
ceeding great.  "^ 

*Rev.  xvi.  2-21. 


332  CHRIST   IN   THE   DAY   OF   THE   LORD. 

The  course  of  the  world  under  these  awful  judg- 
ments is  noticeable  as  indicated  by  the  last  quotation. 
There  is  observed  a  gradual  hardening  and  sinking  in 
depravity  under  all  this  display  of  the  supernatural 
and  of  wrath.  We  read  that  after  the  first  warning, 
men  were  terrified  and  cried  out  in  alarm,  seeking  a 
place  of  concealment,  and  calling  on  the  rocks  to 
cover  them.  But  that  is  only  fear  and  not  repent- 
ance. After  the  first  course  of  judgment,  it  is  re- 
corded that  ' '  they  repented  not  of  their  murders,  nor 
of  their  sorceries,  nor  of  their  fornications,  nor  of 
their  thefts."^  Later  they  kill  the  witnesses  of  God 
and  make  merry  over  it.  Still  further  they  are  angry 
as  they  hear  that  the  end  is  approaching,  and  later 
still  worship  Satan  openly  as  their  lord  and  master, 
and  engage  with  his  vicegerent  in  all  his  persecutions 
and  diabolism  and  uncleanness.  Now  as  the  terrors 
of  the  last  judgment  are  actually  falling  upon  them, 
we  read  three  times  as  follows  :  '  *  They  blasphemed 
the  name  of  the  God  which  hath  the  power  over  these 
plagues:  and  they  repented  not  to  give  him  glory." 
After  another  plague  they  gnawed  their  tongues  for 
pain,  and  blasphemed  the  God  of  heaven  because  of 
their  pains  and  their  sores  :  and  they  repented  not  of 
their  works.  And  at  the  last,  "Men  blasphemed 
God  because  of  the  plague  of  the  hail."^  All  that  dis- 
play of  the  reality  and  terror  of  eternity  is  in  vain. 
It  produces  naught  but  blasphemy.  So  Christ  pro- 
ceeds to  bring  the  whole   age  to  a  close. 

Christ  begins  with  the  apostate  church  ;  ^  her  fate 
comes  at  the  hands  of  the  nations  or  powers  of  the 
earth  with  whom  she  has  engaged  in  harlotry.  She 
is  first  cast  down  from  her  high  position,  then  stripped 
of  her  rights  and  privileges  and  property,  and  finally 
destroyed  by  the  killing  of  her  leaders,  the  ruin  of 
her  edifices,  and  the  cessation  of  her  worship.  The 
historical  interpretation  shows  such  a  partial  treatment 

^  Rev,  ix.  21.  ^Kev.  xvi.  9,  11,  21.  ^  Revelation  xvii. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  333 

by  the  world  of  the  Roman  harlot  and  mother  of  har- 
lots which  is  the  figure  and  perhaps  the  nucleus  of  the 
coming  apostate  church.  There  is  nothing  left  now 
but  Antichrist  as  an  object  of  worship.  He  sits 
openly  in  Christ's  stead  taking  the  worship  of  men. 
He  is  not  satisfied  by  anything  short  of  divine  honors. 
Paul  has  him  in  view  in  these  words  :  ''The  man  of 
sin  is  revealed  the  son  of  perdition,  he  that  opposeth 
and  exalteth  himself  against  all  that  is  called  God  or 
that  is  worshiped  ;  so  that  he  sitteth  in  the  temple  of 
God,  setting  himself  forth  as  God."^  Mankind  is 
demonized.  They  have  so  come  under  the  influence 
of  Satan  that  all  are  as  devils,  and  worship  the  head  of 
the  Satanic  kingdom,  as  some  are  professedly  and 
openly  doing  to-day.  This  is  the  final  result  of  the 
promise,  **  Ye  shall  be  as  gods."  They  are  as  devils. 
This  is  the  end  of  irreligion  and  so-called  liberal- 
ism and  antichristian  science,  formalism,  and  infi- 
delity. This  is  the  result  of  world-seeking  life  and 
ambition  and  turning  after  whatever  promises  success, 
making  success  rather  than  the  will  of  God  first,  and 
catering  on  the  part  of  the  church  to  the  world,  and 
seeking  its  aid  and  coming  to  its  aid  in  all  its  schemes, 
instead  of  coming  out  from  among  them  and  being 
separated. 

There  remains  the  great  ecclesiatical  and  social 
system  nurtured  and  supported  by  the  seductive  in- 
fluence of  the  false  spiritual  church  restraining  men, 
and  keeping  the  baser  sort  in  subjection  for  the  en- 
richment of  the  others,  this  comes  now  before  God 
for  judgment.  That  christless,  godless  civilization 
has  by  this  time  become  world-wide.  The  ideal  of 
the  vain  dreamers  of  this  age  has  come  to  pass.  Man- 
kind and  civilization  are  coterminous.  Before  the 
destruction  of  the  chaff  the  last  remnant  of  the  wheat 
is  saved.  There  are  some  of  God's  people  on  earth, 
for  the  call  is  sent  out  to  those  in  Babylon.      "  Come 

1  2  Thess.  ii.  4, 


334  CHRIST   IN    THE    DAY   OF    THE    LORD. 

forth,  my  people,  out  of  her,  that  ye  have  no  fellow- 
ship with  her  sins  and  that  ye  receive  not  of  her 
plagues."^  This  is  the  last  call  of  Christ.  He  has 
people  then  even  in  Babylon  at  the  very  end  of  the 
judgment.  These  are  taken  out  probably  by  another 
translation. 

The  spiritual  influence  of  the  apostate  church 
being  gone,  there  is  nothing  to  uphold  the  great 
system  of  Antichrist.  In  an  instant,  like  the  falling 
of  a  great  stone  into  the  sea,  Babylon  is  over- 
whelmed.^ The  vast  structure  of  that  mightiest  of 
civilizations  and  perfection  of  social  systems,  is  in 
ruins.  By  what  stroke  this  comes,  whether  by  in- 
ward convulsion  or  outward  invasion,  we  cannot  now 
know.  This  will  be  the  most  awful  stroke  which  so  far 
has  fallen  on  the  world.  All  the  past  calamities 
which  fell  on  man,  produced  but  curses  and  blas- 
phemies. But  the  overthrow  of  their  glorious  state 
and  means  of  gain  and  enjoyment,  breaks  the  world's 
heart.  Such  mourning  the  world  never  witnessed.  A 
whole  chapter  is  given  to  the  world's  lament.^ 

Following  the  overthrow  of  Antichrist  and  his  host 
is  given  the  scripture  already  quoted,  which,  how- 
ever, it  is  again  necessary  to  consider.  '  *  And  I  saw 
thrones,  and  they  sat  upon  them,  and  judgment  was 
given  unto  them  ;  and  I  saw  the  souls  of  them  that 
had  been  beheaded  for  the  testimony  of  Jesus,  and 
for  the  word  of  God,  and  such  as  worshiped  not  the 
beast,  neither  his  image,  and  received  not  the  mark 
upon  their  forehead  and  upon  their  hand  ;  and  they 
lived,  and  reigned  with  Christ  a  thousand  years.  The 
rest  of  the  dead  lived  not  until  the  thousand  years 
should  be  finished.  This  is  the  first  resurrection. 
Blessed  and  holy  is  he  that  hath  a  part  in  the  first 
resurrection  ;  over  these  the  second  death  hath  no 
power ;    but    they   shall    be    priests    of    God    and    of 

*  Rev.  xviii.  4.  '^Revelation  xviii.  ^  Revelation  xviii. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  335 

Christ,  and  shall  reign  with  him  a  thousand  years. "  * 
There  are  two  separate  companies  spoken  of  here  as 
reigning.  Of  the  first  it  is  simply  said,  '  *  I  saw 
thrones,  and  they  sat  upon  them,  and  judgment  was 
given  unto  them."  This  refers  to  the  whole  company 
of  risen  and  reigning  saints  who  in  all  the  past  time 
prior  to  the  judgment,  and  during  it,  were  either 
translated  or  resurrected  in  the  successive  resurrec- 
tions or  translations  already  spoken  of.  They  are 
now  enthroned  and  associated  with  Christ.  The 
second  company  is  specifically  described  as  those 
who  during  the  reign  of  Antichrist  were  beheaded 
as  martyrs  for  Christ,  because  of  refusing  to  receive 
the  mark  of  Antichrist  upon  their  heads  or  hands. 
The  souls  of  these  John  saw.  That  is  equivalent  to 
saying  he  saw  their  martyrdom.  The  same  expres- 
sion is  used  in  the  beginning  of  the  Apocalypse  as  to 
the  first  martyrs.  ^  This  completes  the  first  resurrec- 
tion, and  it  is  added,  **  Blessed  and  holy  is  he  that 
hath  part  in  the  first  resurrection." 

The  common  misapprehension  is  fallen  into  of 
applying  the  part  concerning  this  martyr  company  to 
the  whole  company  of  the  saints.  The  reasons  for 
rejecting  this  interpretation  are  as  follows  :  First,  it 
wholly  disregards  the  first  clause,  and  assumes  that  it 
is  merely  a  prior  statement  of  what  follows  ;  but  the 
connecting  conjunction  shows  temporal  sequence.  It 
is  a  statement  as  to  one  great,  general  company  fol- 
lowed by  a  more  particular  statement  as  to  another 
special  class.  Second,  it  perverts  a  careful  descrip- 
tion of  a  specific  company,  who  are  designated  as 
existing  at  a  particular  time,  and  as  having  died  by  a 
particular  cause,  and  in  a  peculiar  manner,  and  for- 
getting or  disregarding  this  plain  description,  applies 
this  to  all  the  saints  who  have  ever  lived  at  any 
time    and   died   by  any  cause    and    in    any    manner. 

ijRev.  XX.  4-6,  2  j^ey   yi.  9. 


336  CHRIST    IN    THE    DAY   OF    THE    LORD. 

Such  is  not  precise  and  careful  exegesis.  It  is  a 
fault  of  the  system  of  interpretation  protested  against 
in  this  chapter,  and  is  disastrous  as  to  obtaining 
accurate  results.  The  interpretation  of  this  im- 
portant passage  which  applies  it  to  all  the  saints  is 
fatal  to  the  argument  for  the  second  or  separate 
resurrection  of  the  saints.  If  these  beheaded  saints 
are  all  who  are  to  rise  and  reign  with  Christ,  then 
the  vast  number  of  believers  are  shut  out  ;  for  a 
careful  and  particular  description  of  a  particular  class, 
excludes  others.  The  expression,  * '  This  is  the  first 
resurrection,"  extends  to  the  whole  account,  and  em- 
braces the  two  classes,  the  great  previous  number  and 
the  last.  It  is  as  much  as  to  say,  ' '  This  completes 
the  first  resurrection. "  The  general  plan  of  the  res- 
urrection of  the  saints  declared  by  Paul,  has  been 
noted,  "each  in  his  own  order/'  or  rank.  ^  It  is 
the  figure  of  a  marching  army.  So  the  saints  are 
gathered  in.  By  generations,  by  companies,  by 
classes,  rank  by  rank,  coming  up  from  the  Judgment 
Age  to  appear  before  their  Lord,  and  then  to  be 
judged  and  rewarded  by  him  as  each  is  found  worthy. 
The  last  company  of  risen  saints  are  the  martyrs  of 
Antichrist,  and  the  death  by  which  they  glorify  God 
is  by  beheading. 

This  completes  that  special  body  called  **The 
Church, "  *  *  The  Bride. "  It  began  in  martyrdom.  Its 
first  members  so  went  to  their  reward.  In  this  com- 
pany we  see  the  last  also  going  in  the  same  way. 
Every  member  of  this  church  of  Christ  is  therefore 
enclosed  in  this  blessed  parenthesis  of  holy  martyr 
companionship,  and  although  in  our  day,  we  have  not 
been  called  upon  to  suffer  martyrdom,  we  may  be  in 
the  company  of  those  who  have  so  suffered.  *'  If  we 
suffer  with  him,  we  shall  also  reign  with  him, "  includes 
any  form  of  trial  and  hardship  for  the  sake  of  Christ. 

The  event  which  follows  the  fall  of  the  false  church 

^  I  Cor,  XV.  22. 


CHRIST    IN    THE    DAY   OF   THE    LORD.  337 

and  the  completion  of  the  true  church  and  its  formal 
union  to  Christ,  is  the  great  ceremony  so  much  re- 
ferred to  by  himself  on  earth  and  even  spoken  of  in 
the  Old  Testament.  ^  It  is  described  as  follows  :  * '  And 
I  heard  as  it  were  the  voice  of  a  great  multitude, 
and  as  the  voice  of  many  waters,  and  as  the  voice  of 
mighty  thunders,  saying.  Hallelujah  :  for  the  Lord 
our  God,  the  Almighty,  reigneth.  Let  us  rejoice  and 
be  exceeding  glad,  and  let  us  give  the  glory  unto  him  : 
for  the  marriage  of  the  Lamb  is  come,  and  his  wife 
hath  made  herself  ready.  And  it  was  given  unto  her 
that  she  should  array  herself  in  fine  linen,  bright  and 
pure  :  for  the  fine  linen  is  the  righteous  acts  of  the 
saints.  And  he  saith  unto  me,  Write,  Blessed  are 
they  which  are  bidden  to  the  marriage  supper  of  the 
Lamb."*  It  was  the  marriage  supper  of  the  Lamb, 
Christ  referred  to  when  he  said  at  the  last  supper, 
*  *  But  I  say  unto  you,  I  will  not  drink  henceforth  of 
this  fruit  of  the  vine,  until  that  day  when  I  drink  it 
new  with  you  in  my  Father's  kingdom."^  Every  cele- 
bration of  the  Lord's  Supper  is  a  forecast  of  a  greater 
supper.  The  sacrament  looks  not  only  back  to  the 
last  supper,  but  forward  to  this  coming  and  greater 
one.  This  outlook  is  often  forgotten  in  the  memories 
of  Calvary.  But  the  apostle  reminds  us  of  this  aspect 
of  it  in  the  words,  ' '  We  show  the  Lord's  death  till 
he  come." 

There  follows  the  overthrow  of  Babylon,  the  great 
battle  of  the  Day  of  the  Lord.  ^  It  is  the  culminating 
of  all  antichristianity.  The  contending  sides  are  led 
by  Christ  and  Antichrist  in  person.  There  has  been 
in  all  the  judgment  so  far  no  direct  act  of  Christ  upon 
the  world.  He  has  acted  through  angels  and  natural 
or  cosmical  agencies.  In  fact,  save  the  calling  of  his 
people,  and  his  first  appearance,  he  has  been  all  this 
time,  so  far  as  any  record  shows,  unseen  by  the  world, 

iRev.  xix.  6-9.  2]yjatt^  xxvi.  29.  3  Rgy.  xix.  II-2I 

22 


338  CHRIST   IN    THE    DAY   OF   THE    LORD. 

as  he  is  to-day.  It  is  probably  this  absence  of  the 
visible  Christ  and  the  unbelief  to  which  this  gives  rise, 
which  hardens  the  hearts  of  men  in  the  almost  incred- 
ible degree  we  have  seen.  Satan  has  not  only  per- 
suaded mankind  to  forsake  God,  but  to  serve  himself, 
and  finally,  after  the  overthrow  of  their  last  resource, 
to  array  themselves  in  mortal  conflict  against  Christ. 
The  preparations  for  the  conflict,  the  ' '  war  of  the 
great  Day  of  God,"  have  been  long  making,  for  we 
read  of  three  emissaries  of  Satan  going  forth  to  pre- 
pare the  forces  of  Satan  for  the  conflict.  They  are 
thus  described  in  symbolic  language  :  *  *  And  I  saw 
coming  out  of  the  mouth  of  the  dragon,  and  out  of 
the  mouth  of  the  beast,  and  out  of  the  mouth  of  the 
false  prophet,  three  unclean  spirits,  as  it  were  frogs  : 
for  they  are  spirits  of  devils,  working  signs ;  which  go 
forth  unto  the  kings  of  the  whole  world,  to  gather 
them  together  unto  the  war  of  the  great  Day  of  God, 
the  Almighty.  (Behold,  I  come  as  a  thief.  Blessed 
is  he  that  watcheth,  and  keepeth  his  garments,  lest 
he  walk  naked,  and  they  see  his  shame.)  And  they 
gathered  them  together  into  the  place  which  is  called 
in  Hebrew  Har-Magedon."^  The  number  three  is  the 
number  of  deity  and  also  of  the  natures  of  man. 
There  is  a  reference  to  both  ;  an  imitation  of  the 
working  of  God  as  we  have  seen,  and  also  an  appeal 
to  the  threefold  nature  of  man.  The  three  influences 
which  Satan  will  send  out  will  probably  appeal  to 
man's  physical,  social,  and  spiritual  natures.  They 
will  therefore  be  material,  social,  and  religious  forms 
of  Satanic  influence.  The  figure  of  the  creature 
chosen,  calls  attention  to  the  low  and  unclean  nature 
of  these  influences  and  their  effects,  and  that  they 
come  in  darkness  and  are  unseen  in  their  secret  work 
of  influencing  the  world  against  the  religion  and 
people  of  Christ.  Some  influences  now  existing  may 
show  what  these  which  are  to  come  may  be.  Alcohol, 
socialism,  and  Spiritualism  may  be  taken  as  represent- 

^  Rev.  xvi.  14-16. 


CHRIST   IN    THE    DAY   OF   THE    LORD.  339 

ing  three  forms  of  satanic  influence.  Each  appeals 
to  one  of  man's  natures.  Around  each  of  these  may 
be  grouped  a  circle  of  kindred  agencies.  With  alcohol 
may  be  grouped  all  the  narcotics,  drugs,  and  drinks 
with  which  the  world  is  now  physically  intoxicated, 
the  demand  for  which  is  growing  at  an  appalling  rate. 
With  socialism  must  be  considered  all  the  forms  of 
revolutionary  change  now  proposed,  such  as  commu- 
nism in  France,  nihilism  in  Russia,  and  anarchy  in 
America.  With  the  third  should  be  placed  all  such 
antichristian  beliefs  as  theosophy.  Christian  Science, 
and  all  the  forms  of  occultism,  hypnotism,  etc. 

In  this  conflict  is  seen  the  Son  of  God,  who  now 
appears  personally  and  visibly  before  the  assem- 
bled powers  of  earth  who  are  now  arrayed  in  open, 
as  they  have  been  in  secret,  rebellion  against  him. 
Christ's  eyes  flash  with  the  fire  of  the  wrath  of  God. 
Vengeance  is  in  his  hand.  His  garments  are  stained 
with  blood.  It  is  the  blood  of  Calvary  and  of  his 
saints,  which  this  guilty  world  has  shed.  It  is  the 
blood  this  apostate  world  has  trampled  under  foot, 
and  counted  it  an  accursed  thing.  This  blood  of 
Calvary  is  now  the  most  awful  witness  of  the  guilt  of 
man.  It  has  never  been  repented  of  by  the  world. 
Every  rejecter  of  Christ  has  thereby,  as  well  as  by 
his  affiliation  with  the  enemies  of  God,  become  a  guilty 
accessory  after  the  fact. 

The  titles  applied  to  Christ  in  this  act  of  divine 
judgment  upon  which  he  now  enters  are  first,  '  *  The 
Word  of  God,"  and  also  -  KING  OF  KINGS,  AND 
LORD  OF  LORDS."  The  first  is  that  by  which  he 
is  called,  the  second  is  written  on  bis  thigh.  The 
first  is  his  immediate  title,  and  expresses  the  thought 
that  this  is  Christ  in  his  creative  power  now  fully  re- 
sumed. All  the  time  of  the  present  dispensation  of 
grace  he  is  called  '*  Christ, "  and  is  represented  as 
seated  on  the  right  hand  of  God,  who  tells  him, 
**Sit  thou  on  my  right  hand,  till  I  make  thine  ene- 


340  CHRIST    IN    THE    DAY    OF    THE    LORD. 

mies  the  footstool  of  thy  feet."  (Acts  ii  134,  35.) 
The  time  for  this  has  come.  The  mercy  title  is 
laid  aside.  He  is  no  longer  "Christ  "to  the  world. 
The  other  title  is  written  on  his  thigh,  the  place  of 
the  sword,  the  place  of  strength.  It  is  his  coming 
position  which  he  now  enters  upon.  So  far  Christ 
has  been  King  de-jtire,  now  he  becomes  King  de-facto. 
He  has  been  Lord  to  his  church,  now  he  becomes 
Lord  of  all.  Christ  is  from  henceforth  until  the  con- 
summation, KING  OF  KINGS,  AND  LORD  OF 
LORDS. 

The  great  Battle  of  the  Day  of  God  and  its  out- 
come is  thus  described:  **And  I  saw  the  heaven 
opened  ;  and  behold,  a  white  horse,  and  he  that  sat 
thereon,  called  Faithful  and  True  ;  and  in  righteous- 
ness he  doth  judge  and  make  war.  And  his  eyes  are  a 
flame  of  fire,  and  upon  his  head  are  many  diadems  ; 
and  he  hath  a  name  written  which  no  one  knoweth 
but  he  himself.  And  he  is  arrayed  in  a  garment 
sprinkled  with  blood  :  and  his  name  is  called  The 
Word  of  God.  And  the  armies  which  are  in  heaven 
followed  him  upon  white  horses,  clothed  in  fine  linen, 
white  and  pure.  And  out  of  his  mouth  proceedeth  a 
sharp  sword,  that  with  it  he  should  smite  the  na- 
tions :  and  he  shall  rule  them  with  a  rod  of  iron  :  and 
he  treadeth  the  winepress  of  the  fierceness  of  the 
wrath  of  Almighty  God.  And  he  hath  on  his  garment 
and  on  his  thigh  a  name  written,  King  of  Kings,  and 
Lord  of  Lords.  And  I  saw  an  angel  standing  in  the 
sun  ;  and  he  cried  with  a  loud  voice,  saying  to  all  the 
birds  that  fly  in  mid-heaven.  Come  and  be  gathered 
together  unto  the  great  supper  of  God  ;  that  ye  may 
eat  the  flesh  of  kings,  and  the  flesh  of  captains,  and 
the  flesh  of  mighty  men,  and  the  flesh  of  horses  and 
of  them  that  sit  thereon,  and  the  flesh  of  all  men,  both 
free  and  bond,  and  small  and  great. 

"And  I  saw  the  beast,  and  the  kings  of  Ihe  earth, 
and    their   armies,   gathered   together   to    make   war 


CHRIST   IN   THE   DAY   OF   THE   LORD.  34 1 

against  him  that  sat  upon  the  horse,  and  against  his 
army.  And  the  beast  was  taken,  and  with  him  the 
false  prophet  that  wrought  the  signs  in  his  sight, 
wherewith  he  deceived  them  that  had  received  the 
mark  of  the  beast,  and  them  that  worshiped  his  im- 
age :  they  twain  were  cast  ahve  into  the  lake  of  fire 
that  burneth  with  brimstone,  and  the  rest  were  killed 
with  the  sword  of  him  that  sat  upon  the  horse,  even 
the  sword  which  came  forth  out  of  his  mouth  :  and 
all  the  birds  were  filled  with  their  flesh.  And  I  saw 
an  angel  coming  down  out  of  heaven,  having  the  key 
of  the  abyss  and  a  great  chain  in  his  hand.  And  he 
laid  hold  on  the  dragon,  the  old  serpent,  which  is  the 
devil  and  Satan,  and  bound  him  for  a  thousand  years, 
and  cast  him  into  the  abyss,  and  shut  it,  and  sealed 
it  over  him,  that  he  should  deceive  the  nations  no 
more,  until  the  thousand  years  should  be  finished  : 
after  this  he  must  be  loosed  for  a  little  time. "  ^ 

No  words  can  add  to  this  inspired  description,  nor 
indeed  to  any  of  the  apocalyptic  narratives,  therefore 
we  transcribe  them  entire.  What  all  this  means  we 
can  now  only  know  in  part.  We  know  the  array  is 
Antichrist  at  the  head  of  the  united  forces  of  the 
world  completely  submissive  to  his  will,  and  probably 
so  armed  as  to  make  the  present  armaments  of  the 
nations  appear  as  the  rude  weapons  of  savages.  It 
will  doubtless  be  a  fearful  array  of  devices  of  satanic 
invention  letting  loose  powers  of  destruction  of  wide 
sweeping  scope  and  awful  energy,  operating  from 
above  and  from  below,  from  air  and  earth,  and  render- 
ing conflict  with  any  earthly  foe  a  scene  of  cyclonic 
destruction. 

The  riders  on  the  white  horses  are  the  angels  who 
everywhere  are  described  as  coming  with  Christ  in 
vengeance  to  the  world.  The  saints  are  never 
spoken  of  as  taking  part  in  the  judgments  until  the 
end.  l^ot  until  victory  is  won  is  the  church  given  a 
place   of   power.     The   armies   of   heaven  are  much 

iRev.  xix.  1 1-2 1  ;  xx.  1-3. 


342      CHRIST  IN  THE  DAY  OF  THE  LORD. 

spoken  of  in  Scripture.  It  is  their  greatness  which 
gives  Christ  one  of  his  grandest  titles,  * '  Lord  of 
hosts."  These  vast  hosts  are  now  marshaled  in  dread- 
ful array.  Let  no  one  suppose  all  this  is  figurative. 
There  are  such  armies.  Angels  are  as  real  as  human 
beings.  They  have  forms  and  bodies  and  locality 
and  identity,  and  have  means  of  movement,  and  exer- 
cise strength,  and  have  occasion  for  all  they  possess  ; 
for  they  are  not  omnipotent.  They  are  now  to  meet 
one  who  is  equal  in  strength  to  themselves.  Con- 
tests of  the  angels  with  Satan  are  frequently  recorded 
in  Scripture. 

We  can  let  our  minds  dwell  upon  this  scene,  but 
only  as  children.  No  doubt  Christ  waits  to  give  one 
last  opportunity  to  the  assembled  world,  as  they  gaze 
upon  him  and  his  mighty  hosts,  to  show  repentance, 
or  at  least  some  sign  of  submission.  So  he  waited 
until  a  week  after  Noah  entered  the  ark.  So  also  he 
delayed  until  Pharaoh  was  in  pursuit  of  the  Israelites 
and  actually  upon  them,  before  he  overwhelmed 
them.  So  also  he  came  and  saw  Lot  threatened  and 
his  house  assaulted  before  he  led  him  out  and 
destroyed  Sodom.  And  again,  when  Sennacherib 
besieged  Jerusalem,  God  waited  until  all  possible 
opportunity  had  been  given  before  permitting  the 
angel  of  death  to  draw  and  wield  his  sword  against 
him.  It  is  the  divine  way.  So  now  man  is  warned 
in  every  way,  and  God  waits  until  he  is  in  actual 
array  against  him,  and,  no  doubt,  until  he  strikes 
the  first  blow.  The  first  act  of  Christ  is  to  destroy 
the  head  of  the  opposing  host.  Antichrist  and  his 
prophet  are  taken  and  cast  into  the  lake  of  fire. 
There  is  here  also  mercy  displayed  in  so  beginning 
the  overthrow  of  the  enemy.  If  there  is  any  willing- 
ness to  repent  among  the  rank  and  file,  it  does  not 
appear.  God  is  to  be  justified  in  this  as  in  all  his 
judgments.  This  first  act  seems  to  be  performed  by 
the  angels,  as  in  the  final  part  of  the  conflict  they  are 


CHRIST   IN   THE   DAY   OF   THE   LORD.  343 

used,  but  not  in  the  great  act  of  judgment.  The 
actual  overthrow  of  the  antichristian  hosts  is  de- 
scribed by  Paul :  '  •  You  that  are  afflicted  rest  with 
us,  at  the  revelation  of  the  Lord  Jesus  Christ  from 
heaven  with  the  angels  of  his  power  in  flaming 
fire,  rendering  vengeance  unto  them  that  know  not 
God,  and  to  them  that  obey  not  the  gospel  of  our 
Lord  Jesus  ;  who  shall  suffer  punishment,  even  eter- 
nal destruction  from  the  face  of  the  Lord  and 
from  the  glory  of  his  might,  when  he  shall  come 
to  be  glorified  in  his  saints,  and  to  be  marveled  at  in 
all  them  that  believed."^ 

Christ  alone  wars  in  that  battle  ;  none  other  is 
needed  save  to  gather  up.  It  is  by  the  sword  of  his 
mouth  Christ  smites  the  hosts  of  Antichrist.  It  is  as 
the  Word  of  God  he  acts.  One  word  from  him  who 
called  all  things  into  being  is  sufficient.  Christ  speaks 
the  awful  word,  and  the  wrath  of  Almighty  God  leaps 
forth  as  a  sword  from  its  scabbard,  and  in  millions  of 
fiery  points  touches  every  soul  of  that  human  array, 
and  as  if  stricken  by  the  lightning's  flash,  they  sink 
into  instant  death.  The  angels  do  their  part.  The 
battle  is  over,  but  another  act  follows  :  During  all  the 
ages  of  man's  history,  Satan  himself  has  suffered  no 
personal  punishment  save  deprivation  of  his  once 
glorious  place  as  one  of,  perhaps,  the  highest  of  the 
angelic  hosts,  and  subsequent  expulsion  from  heaven. 
But  now  he  feels  the  heavy  hand  of  divine  power,  and 
is  cast  into  the  abyss  so  feared  by  the  demons  in  the 
time  of  Christ,  and  where  the  apostate  angels  are  who 
kept  not  their  first  estate. 

During  all  this  time  Christ  has  not  forgotten  his 
ancient  people.  He  has  followed  them  in  chastise- 
ment, and  he  will  turn  to  them  in  blessing.  Every 
nation  who  has  oppressed  them  has  suffered  for 
it,  and  every  nation  who  has  favored  them  has 
been   the   richer.      "They   shall    prosper    that   love 

»2  Thess.  i.  7-10. 


344  CHRIST   IN   THE   DAY   OF   THE   LORD. 

thee  "  is  God's  promise  to  such.  There  is  nothing 
more  clearly  stated  than  the  predictions  of  their 
restoration,  first  to  their  own  land,  and  second  to 
their  Jehovah.  They  are  to  return  as  a  nation  into 
possession  of  their  land.  This  is  in  every  one  of  the 
prophets.  It  is  spoken  of  the  Jews  and  of  the  re- 
maining ten  tribes  called  Israel.  It  is  in  the  prophe- 
cies given  after  the  return  from  Babylon.  It  is  in 
such  form  as  to  show  it  has  never  taken  place.  They 
are  to  return  in  their  present  state.  They  are  to  be 
favored  by  the  nations  in  this,  and  to  return  with  their 
wealth  and  become  autonomous,  and  to  rebuild  their 
temple. 

There  are  intimations  running  through  the  record 
that  the  ancient  people  of  God  have  a  great  part  in 
the  Day  of  the  Lord.  These  are  alluded  to  under 
three  figures.  The  first  is  the  temple^  which  the 
apostle  is  commanded  to  measure,  indicating  appro- 
priation and  preservation.  Their  religious  polity  is 
to  be  preserved  during  all  this  time.  The  ''outer 
court,"  probably  the  renegades  from  their  ancient 
faith,  the  so-called  "Reformed  Israelites,"  are  given 
over  to  the  world.  In  the  second  type,  the  true  faith 
is  represented  by  two  witnesses^  who  testify  against 
the  abominable  worship  of  Antichrist  into  which  the 
whole  world,  except  the  true  ones  of  Israel,  falls. 
Once  more  Israel  is  God's  witness  on  earth.  The 
third  symbol  shows  Israel  again  in  her  spiritual  and 
ancient  position  as  regarded  by  her  Jehovah.  She 
is  represented  as  a  glorious  form  clothed  with  the 
sun  and  having  a  diadem  of  twelve  stars.'  It  is 
Israel  as  her  Messiah  sees  her  now.  The  past  apos- 
tasies are  all  forgotten.  She  is  the  temple  of  God, 
the  witness  of  God,  the  bearer  of  the  Son  of  God  into 
this  world.  This  latter  is  reviewed,  and  the  story  of 
redemption  as  if  it  was  all  for  and  by  Israel.  She 
has  come  back  to  her  appointed  place.     It  is  by  the 

*  Rev.  xi.    I,  2.  2  Rev    j^j    3-13.  3  Rgy    xii.   i. 


CHRIST   IN   THE   DAY   OF   THE   LORD.  345 

death  of  her  divine  Son,  Satan  is  cast  out  of  heaven, 
and  it  is  because  of  hatred  to  her  and  her  seed  that 
he  rages  now  on  earth.      It  is  for  the  dehverance  of 
herself  and  her  seed  that  Christ  is  working  now  in 
judgment.     All  is  Israel  as  if  she  had  never  fallen. 
Her   sins   and   iniquities   are   remembered   no  more. 
Satan  will  do   all  in  his  power  to   destroy  them, 
knowing  their  place  in  the  heart  of  Christ  and  in  his 
purpose.      He    will   first   try  by  flatteries   to    seduce 
them  into  apostasy  from  God  and  into  allegiance  with 
himself.      Failing  in  this,  he  will  attack  them  by  force. 
Their  city  will  be  again    imperiled    and   by  a  more 
fearful  fate  than  before.      As  they  see  their  danger, 
they  will  repent  and  call  upon  God  for  his  help.     In 
their  distress  Christ  will  appear  for  their  relief.     In- 
deed this  is  the  immediate  occasion  of  his  coming  at 
this  time  and  place.     They  are  to  be  converted  as  a 
nation    by  this  appearance  of   their  Messiah,  whom 
they  will  recognize  and  see  him  to  be  Jesus.     Paul 
gives  his  own  conversion  as  a  type,  or  rather  as  a 
part,    of  that   of   the  whole    nation.      He   speaks  of 
being  converted,    "as  one  born  out   of  due  time;" 
that  is,    prematurely  ;  for  the  natural   figure  forbids 
the  idea  of  a  procrastination.     They  are  to  look  on 
him  whom  they  have  pierced,    and  to  mourn.     The 
very  substance  of  their  mourning  is  given  in  the  fifty- 
third  of  Isaiah,  which  is  not  only  the  prophet's  lament 
over  their  hardness,  but  their  own  lament  in  that  day 
over  their   own   unbelief.      It  will   break   their   hard 
hearts  to  think  they  crucified    and   so   long   refused 
their  own  Jehovah.     They  will  receive  him  and  be 
forever  his. 

The  event  upon  which  Christ  enters  next  is  de- 
scribed in  the  parable  of  the  sheep  and  the  goats.  ^ 
This  is  another  in  the  series  of  judgments  which 
characterize  the    Day  of   the    Lord    and   give    it    its 

*Matt.  XXV,  31-46. 


34^  CHRIST   IN   THE   DAY    OF   THE    LORD. 

general  name,  the  Judgment  Day.  This  must  be 
distinguished  from  the  judgment  of  the  saints  and 
also  from  that  of  the  Great  White  Throne,  usually 
called  the  general  judgment.  These  judged  are  living 
nations,  while  in  the  latter  it  is  '  *  the  dead,  small  and 
great."  These  are  not  synonymous  terms,  for  the 
former  are  living,  while  the  latter  are  the  dead.  In 
the  former  there  is  no  reference  to  a  resurrection. 
The  name  of  the  position  occupied  by  Christ  is  dif- 
ferent. * '  The  Throne  of  his  Glory  "  and  * '  The  Great 
White  Throne"  will  be  seen  by  careful,  close  study 
to  be  essentially  dissimilar  in  time  and  character,  as 
describing  Christ's  offices,  as  unlike  as  the  Throne  of 
Grace  from  either  of  them.  The  latter  is  for  the 
church  ;  The  Throne  of  Glory  for  the  regenerated 
earth.  The  Great  White  Throne  for  all  mankind  of 
every  age,  and  probably  for  all  existences  of  every 
world.  The  terms  of  judgment  are  also  dissimilar. 
No  books  of  record  are  opened,  nor  any  conduct  of 
the  judged  except  on  one  point.  Companies  of  the 
saved  are  here  mentioned ;  in  the  later  judgment 
none  are  spoken  of.  In  this  judgment  the  saved  do 
not  know  they  are  to  be  saved.  They  are  judged  not 
by  such  faith  as  those  now  coming,  but  by  works  and 
a  single  kind  of  works.  Those  coming  in  our  age 
do  all  for  Christ's  sake.  This  company  do  not  know 
they  even  tried  to  do  anything  for  him.  In  this  the 
lost  are  sent  to  punishment  before  Satan,  but  in 
the  last  judgment  they  are  sent  after  Satan's  con- 
demnation. 

The  "nations"  referred  to  here,  are  those  exclu- 
sive of  Israel,  the  Gentiles.  It  is  to  these  the  word 
is  applied  specifically  over  a  hundred  times  out  of 
the  hundred  and  thirty-two  occasions  of  its  occur- 
rence. The  fact  that  the  parable  occurs  in  the 
gospel  of  Matthew  and  nowhere  else,  also  points  to 
a  special  reference  to  Israel.  By  **my  brethren" 
is  included,   doubtless,   all  of  the  people  of   Christ, 


CHRIST   IN   THE   DAY   OF   THE    LORD.  247 

but  especially  the  Israelites,  all  of  whom  are  the 
subjects  first  of  the  seductions,  and  then  the  malig- 
nity of  Antichrist,  and  suffer  untold  hardships  in  that 
day.  It  is  the  treatment,  good  or  evil,  of  these, 
which  wins  eternal  life  or  eternal  condemnation. 
The  rule  of  procedure  or  judgment  is  as  follows  : 
*  *  He  that  receiveth  you  receiveth  me,  and  he  that 
receiveth  me  receiveth  him  that  sent  me.  He  that 
receiveth  a  prophet  in  the  name  of  a  prophet  shall 
receive  a  prophet's  reward ;  and  he  that  receiveth  a 
righteous  man  in  the  name  of  a  righteous  man  shall 
receive  a  righteous  man's  reward.  And  whosoever 
shall  give  to  drink  unto  one  of  these  little  ones 
a  cup  of  cold  water  only,  in  the  name  of  a  disciple, 
verily  I  say  unto  you,  he  shall  in  no  wise  lose  his 
reward. "  ^ 


The  desolating  ijudgments  of  the  Day  of  the  Lord 
will  have  greatly  reduced  the  population  of  the  earth. 
Out  of  the  judgment  of  the  nations  will  come  a  body 
of  saved  who  will  enter  into  the  kingdom  of  Christ  to 
be  now  established.  We  have  seen  that  Christ  began 
each  dispensation  with  a  small  number.  Adam, 
Noah,  and  Abraham,  each  respectively  represent  the 
beginnings  of  three  ages.  So  now  there  may  be 
comparatively  a  small  body  left  with  which  the  new 
earth  or  age  begins.  This  is  the  tenor  of  many 
scriptures:  "Behold,  the  Lord  maketh  the  earth 
empty,  and  maketh  it  waste,  and  turneth  it  upside 
down,  and  scattereth  the  inhabitants  thereof.  .  .  . 
The  inhabitants  of  the  earth  are  burned,  and  few  men 
left."^  These  few  saved  are  the  nucleus  of  the  popu- 
lation of  earthly  inhabitants  which  form  the  millennial 
kingdom. 

The  millennium  is  a  matter  of  universal  belief.  In 
some  form  at  some  time,  all  hope  for  it.     This  is  the 

*  Matt.   X.  40-42.  2jsa.  xxiv.  1,6. 


348  CHRIST    IN    THE    DAY    OF   THE    LORD. 

belief  of  the  Christian  church  universally.  It  is  the 
belief  also  of  almost  the  whole  of  mankind.  It  lies 
in  "The  Day  of  the  Lord."  It  is  therefore  a  state  of 
the  supernatural,  but  not  wholly  so.  It  is  part  of  the 
Judgment  Day.  Christ  sits  in  governmental  judgment. 
It  is  a  condition  when  the  supernatural  is  to  be  seen  and 
known,  but  not  necessarily  continuously.  Its  name 
indicates  a  period  of  a  thousand  years.  The  belief  of 
the  Jewish  church  was  that  there  were  to  be  six  days 
of  toil  and  sin,  followed  by  a  Sabbath  of  rest  and  holi- 
ness. All  of  which  seems  reasonable,  and  has  this 
scripture  :  "If  Joshua  had  given  them  rest,  he  would 
not  have  spoken  afterward  of  another  day.  There 
remaineth  therefore  a  Sabbath  rest  for  the  people  of 
God. "^  That  the  period  is  this,  called  "another 
day"  and  "  Sabbath  rest,"  there  seems  no  good  reason 
to  doubt.  The  following  comments  by  noted  and  able 
students  of  Scripture  are  given.     From  Starke  :  — 

"  The  one  thousand  years  of  the  binding  of  the  dragon 
and  the  reign  of  Christ  and  his  saints,  are  properly  years. 
There  is  no  reason  why  we  should  deviate  from  a  literal  inter- 
pretation. If  we  explain  them  of  the  past,  we  involve  our- 
selves in  inextricable  difficulties.  Still  less  can  they  be 
referred  to  eternity,  because  verses  7  and  8  indicate  their 
completion  and  show  what  will  occur  after  the  thousand 
years  are  expired.  On  the  contrary,  there  are  weighty  rea- 
sons for  abiding  by  a  literal  interpretation,  (i)  because  it  car- 
ries with  it  nothing  absurd  or  incorrect  ;  (2)  because  the 
circumstances  demand  it,  inasmuch  as  these  one  thousand 
years  are  mentioned  not  merely  twice  in  verses  2  and  5,  but 
four  times  with  the.  article  prefixed  (verses  3,  4,  5,  7),  years  to 
which  nothing  must  be  added,  and  from  which  nothing  must 
be  subtracted  ;  (3)  because  the  literal  agrees  best  with  the 
chief  work  of  the  divine  creation  and  the  course  of  all 
times."  ^ 

Alford  wrote  :  — 

"  That  the  Lord  will  come  in  person  to  this  our  earth; 
that  during  that  blessed  reign,  the  power  of  evil  will  be  bound, 

1  Heb.  iv.  8,  9. 

2  Synopsis  of  the  New  Testament,  quoted  in  Premillennial  Essays, 
Chicago,  1879,  P-  482. 


CHRIST    IN    THE    DAY   OF    THE    LORD.  349 

and  the  glorious  prophecies  of  peace  and  truth  on  earth  will 
find  their  accomplishment, —  this  is  my  firm  persuasion,  and  not 
mine  alone,  but  that  of  multitudes  of  Christ's  waiting  people, 
as  it  was  that  of  his  primitive,  apostolic  church  before  con- 
troversy blinded  the  eyes  of  the  Fathers  to  the  light  of 
prophecy."  ^ 

John  Wesley  said  :  — 

"  In  a  short  time  those  who  assert  that  they  (the  thou- 
sand years)  are  now  at  hand,  will  appear  to  have  spoken  the 
truth." 

The  millennium  is  to  affect  the  world,  Israel, 
and  the  church.  There  appears  to  be,  first  of  all, 
some  great  change  by  which  the  state  of  nature  is 
made  more  agreeable  and  safe  and  healthful  for  man 
and  all  living  beings  and  creatures.  Paul  refers  to 
this  great  change  :  '  *  For  I  reckon  that  the  sufferings 
of  this  present  time  are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  to  us-ward. 
For  the  earnest  expectation  of  the  creation  waiteth  for 
the  revealing  of  the  sons  of  God.  For  the  creation 
was  subjected  to  vanity,  not  of  its  own  will,  but  by 
reason  of  him  who  subjected  it,  in  hope  that  the  crea- 
tion itself  also  shall  be  delivered  from  the  bondage  of 
corruption,  into  the  liberty  of  the  glory  of  the  children 
of  God."^  He  names  the  time  when  this  is  to  take 
place  as  that  of  *'the  redemption  of  our  body,"  that 
is,  our  resurrection.  This,  then,  comes  in  the  great 
changes  and  convulsions  of  the  years  of  judgment. 
The  earth  is  freed  from  the  evils  which  afflict  man 
and  beast.  The  millennium  could  be  no  such  happy 
time  as  all  expect  and  as  the  Scriptures  describe, 
while  storms,  cyclones,  malaria,  earthquakes,  and  heat 
and  cold,  afflict  man  and  make  life,  as  it  is  for  large 
regions,  a  struggle  for  existence. 

Calvin  wrote  upon  the  above  passage  :  — 

♦•  I  expect,  with  Paul,  a  reparation  of  all  the  evils  caused  by 
sin,  for  which  he  represents  the  creation  as  groaning  and 
travailing." 

1  Greek  Testament,  London,  1868,  4  Vols.,  Vol.  4,  p.  232, 

2  Rom.  viii.  18-21. 


350  CHRIST    IN    THE    DAY    OF    THE    LORD. 

The  existence  of  man  upon  the  earth  at  this  time  will 
be  much  that  Eden  was,  with  the  added  accumulations 
of  the  best  in  invention  and  every  branch  of  civiliza- 
tion. Mankind  will  live  in  families  and  increase  and 
have  the  enjoyments  of  social  life  and  cultivate  the 
earth  and  do  business  and  produce  wealth  and  enjoy 
it.  They  will  build  cities  and  study  and  invent  and 
grow  in  all  noble  arts  and  sciences.  There  are  indi- 
cations that  the  lifetime  of  man  shall  be  greatly  pro- 
longed, perhaps  to  the  full  original  age  of  one  thousand 
years.  So  that,  if  this  is  the  duration  of  the  millen- 
nium, no  one  need  die  during  that  time.  Death  will 
be  exceptional,  and  a  special  judgment  upon  sin,  as 
the  following  shows  :  ' '  There  shall  be  no  more  thence 
an  infant  of  days,  nor  an  old  man  that  hath  not  filled 
his  days  ;  for  the  child  shall  die  an  hundred  years  old, 
and  the  sinner  an  hundred  years  old  shall  be  ac- 
cursed."^ 

The  great  feature  of  the  millennium  will  be  the 
spiritual  state  of  man.  It  is  not  said  that  all  will  be 
regenerated,  at  least  down  through  the  whole  period, 
as  will  be  seen,  but  the  whole  of  mankind  will  be  pro- 
fessedly Christian,  and  most,  really  so.  All  evils  such 
as  intemperance  and  oppression  will  be  abolished. 
Christ  will  probably  be  present  as  he  was  in  his  resur- 
rection state,  and  through  his  saints  will  govern  and 
instruct  the  world.  It  will  be  a  church-state  such  as 
Israel  was  intended  to  be.  It  will  be  the  theocracy, 
with  Christ  acting  more  openly  and  directly  than  in 
Israel.  In  view  of  the  history  of  the  latter,  a  state  in 
which  the  supernatural  is  seen  and  operates,  ought  not 
to  be  considered  so  very  strange  or  incredible.  Sub- 
stituting the  risen  saints  for  angels,  will  be  the 
same  kind  of  operation  of  divine  power.  The  seventy- 
second  psalm  is  a  prophecy  of  the  reign  of  Christ 
during  the  millennium. 

In  all  the  prophecies  of  the  millennium,  Israel  has 
a  place.     The  Messianic  kingdom  for  Israel  is  the  key 

*  Isa,  Ixv.  20, 


CHRIST    IN    THE    DAY   OF   THE    LORD.  35 1 

to  the  predictive  prophecies  of  the  Old  Testament. 
We  have  no  difficulty  in  applying  the  hortatory  proph- 
ecies, especially  the  warnings  and  denunciations,  to 
Israel.  The  predictions  of  a  glorious  state  were  ad- 
dressed to  the  very  same  people  as  the  former.  The 
Old  Testament  prophets  must  be  read  in  this  light 
primarily.  It  must  be  borne  in  mind  that  they  are 
Israel's  messages  first  of  all.  Whatever  we  as  Gen- 
tiles may  derive  of  comfort  from  them,  we  must  remem- 
ber we  are  eating  off  the  table  of  another.  Christ  so 
guarded  this  table  as  to  say  to  one  of  us  Gentiles, 
"It  is  not  meet  to  take  the  children's  bread,  and  to 
cast  it  to  the  dogs."*  But  we  Gentiles  have  taken 
possession  of  bread,  table,  house,  and  all,  and  are 
denying  the  children  any  special  share  in  it.  Da- 
Costa,  an  Israelite,  thus  writes  :  — 

"Who  has  given  us  the  right,  while  contemplating  the 
literal  fulfilment  of  the  judgments  on  the  Hebrews,  to  alter 
suddenly  the  principle  of  interpretation,  where  the  curse  is 
changed  into  a  blessing?  Who  gives  us  the  right,  by  arbitrary 
exegesis  to  apply  the  promises  to  the  Christian  church,  to  the 
Gentiles,  when  the  judgments  evidently  could  not  have  been 
intended  for  them.  There  is  then  a  future  for  Israel,  for  the 
long  degraded  outcasts,  an  approaching  glory.  Israel  and 
the  regenerate  nations  will  triumph  together  over  the  Gentiles 
who  have  forgotten  God,  and  who  oppose  the  kingdom  of 
Christ.     Israel's  King  will  be  King  of  all  the  nations."  ^ 

Then  the  promises  made  to  Abraham  as  to  the 
land  and  the  increase  of  his  people  will  be  fulfilled. 
Israel  will  be  the  chief  nation  of  the  world.  The  land 
of  Israel  is  the  geographical  center  of  the  earth. 
It  will  undoubtedly  be  its  spiritual  center  also.  To 
it  will  come  great  convocations  from  all  the  world, 
and  from  it  will  go  missions  of  spiritual  influence  to 
all  the  world.  The  scripture  passages  which  speak 
of  this  time  in  Israel's  history  are  very  numerous. 
They  fill   large   portions   of  the   prophets.     Indeed, 

1  Mark  vii.  28. 

2  "Israel  and  the  Gentiles."  Quoted  in  Premillennial  Essays,  Chi- 
cago, 1879,  P-   5^^' 


352  CHRIST    IN    THE    DAY   OF    THE    LORD. 

every  one  of  the  prophecies  closes  with  bright  out- 
looks into  this  happy  time  for  Israel.  Zechariah  is 
peculiarly  the  prophet  of  this  time.  A  single  verse 
gives  the  characteristic  position  of  Israel :  ' '  And  it 
shall  come  to  pass  that  every  one  that  is  left  of 
all  the  nations  which  came  against  Jerusalem  shall 
go  up  from  year  to  year  to  worship  the  King,  the 
Lord  of  Hosts,  and  to  keep  the  feast  of  taber- 
nacles." ^  The  types  for  Israel  of  the  millennium  are 
the  great  jubilee,  representing  their  social  state,  and 
the  reign  of  Solomon,  representing  their  political 
glory  ;  Solomon's  being  simply  a  continuation  of  the 
reign  of  David,  the  kingdom  militant  being  succeeded 
by  the  kingdom  triumphant. 

The  state  of  the  saints  in  the  millennium  is  that 
of  Christ  after  his  resurrection.  He  was  a  palpable 
personality.  He  was  seen,  heard,  and  handled,  and 
exercised  all  the  powers  of  life,  such  as  walking,  build- 
ing a  fire,  eating,  and  drinking.  There  is  no  reason  to 
believe  that  he  is  any  different  now,  or  that  the  risen 
saints  will  be.  There  has  come  to  us  out  of  pagan- 
ism, the  doctrine  of  the  evil  of  matter,  and  that  pure 
holiness  requires  a  mere  etherial  state.  There  is 
nothing  of  all  this  in  Scripture.  Lange  thus  writes 
of  this  :  — 

"Break  this  golden  band  between  spirit  and  matter,  be- 
tween the  actual  fact  and  the  symbol,  and  you  fall  back 
into  that  old  accursed  opposition  between  Spiritualism  and 
materialism,  which  burdened  the  heathen  world  and  will  run 
through  all  your  moral,  esthetic,  and  philosophic  ideas  as  a 
fatal  cleft."  2 

There  is  nothing  of  the  modern  ghostly  idea  in  the 
Scriptural  representations  of  the  resurrected  saints  or 
their  abode.  Not  only  the  earth,  but  heaven,  as  will 
be  seen,  is  material,  and  not  a  mere  state  or  condi- 
tion. These  latter  are  unthinkable  and  impossible, 
and  are  the  conceptions  of  an  idealism  which  is 
wholly  unscriptural.     The  state  of  the  saints  during 

*  Zech.  xiv.  16.  2  (joj^nigntary,  Genesis,  p.  74. 


CHRIST   IN    THE    DAY   OF   THE    LORD.  353 

this  time  is  described  thus  by  Christ :  '  *  In  the  resur- 
rection they  neither  marry  nor  are  given  in  mar- 
riage, but  are  as  angels  in  heaven."^  Everything 
which  has  been  associated  with  sin  or  the  cause  of 
sin  will  be  left  out  of  their  lives,  but  we  have  no  rea- 
son to  say  any  innocent  pleasure  will  be  forbidden  or 
impossible  to  the  risen  saints.  If  the  risen  Christ 
could  and  did  eat  and  drink,  it  would  be  difficult  to 
show  why  his  people  in  the  same  state  should  not  do 
so  also.  Indeed  he  said  they  should,  as  the  following 
scripture  states  :  ' '  I  appoint  unto  you  a  kingdom, 
even  as  my  Father  appointed  unto  me,  that  ye  may 
eat  and  drink  with  me  at  my  table  in  my  kingdom ; 
and  ye  shall  sit  on  thrones  judging  the  twelve  tribes 
of  Israel. "  ^  But  none  of  the  earthly  conditions  will 
be  necessary  to  their  life  or  welfare,  and  if  used  will 
be  only  as  means  of  enjoyment. 

That  the  saints  shall  reign  on  the  earth  is  expressly 
stated  by  the  heavenly  beings  in  their  song :  ' '  Worthy 
art  thou  to  take  the  book,  and  to  open  the  seals 
thereof :  for  thou  wast  slain,  and  didst  purchase  unto 
God  with  thy  blood  men  of  every  tribe,  and  tongue, 
and  people,  and  nation,  and  madest  them  to  be  unto 
our  God  a  kingdom  and  priests  ;  and  they  reign  upon 
the  earth.  "^  There  are  numerous  other  passages 
which  the  concordance  will  show.  Jamieson,  Fausset 
&  Brown  comment  thus  :  — 

•'Christ's  coming  kingdom  is  to  be  manifested  at  his 
appearing  when  the  saints  shall  reign  with  him.  His  kingdom 
is  real  now,  but  not  visible.  It  shall  then  be  visible  also. 
Now  he  rules  in  the  midst  of  his  enemies,  expecting  till  they 
shall  be  overthrown.  Then  he  shall  reign  over  his  adversa- 
ries. Christ  will  reign  with  his  transfigured  saints,  over  men 
in  the  flesh.  The  nations  in  the  millennium  will  be  prepared 
for  a  higher  state,  as  Adam  in  paradise,  supposing  he  had  lived 
in  an  unfallen  state.  The  millennium  reign  on  earth  does  not 
rest  on  an  isolated  passage,  but  all  prophecy  goes  upon  the 
same  view."* 

*Matt.  xxii.  30.  ^  Luke  xxii.  30.  ^  Rev.  v.  q,  10. 

^Critical  Commentary,  Chicago,  1885. 

23 


354  CHRIST    IN    THE    DAY   OF    THE    LORD. 

From  Theurer :  — 

"Whether  Christ  with  his  church  during  this  kingdom  of 
joy  shall  remain  constantly  visible,  or  whether  after  his  visible 
appearance,  he  shall  again  become  invisible,  or  sometimes 
one  and  then  the  other,  as  in  the  time  of  his  resurrection,  or 
whether  the  central  seat  of  his  dominion  shall  be  Mount  Zion, 
or  whether  this  shall  be  literally  exalted  above  all  mountains, 
or  whether  the  higher  Pavilion-Cloud  in  the  air  shall,  after 
banishment  of  all  wicked  spirits,  be  the  place  where  Christ 
shall  celebrate,  with  his  church,  the  marriage  supper  of  the 
Lamb,  or  whether  the  upper  Jerusalem  and  Mount  Zion  shall 
be  united  in  closest  connection  for  the  glorified  Church, — 
these  are  questions  on  which  the  believing  investigators  of 
Scripture  have  returned  various  answers.  Heaven  will  be 
nearer  earth  though  not  united.  It  will  be  the  light  evening, 
the  still  Sabbath  of  the  earth,  not  yet  its  Sunday,  or  yet  its 
still  greater  Easter-morn.  The  earth  remains  earth,  though 
under  a  higher  power  of  development,  and  an  altogether  new 
blessing  from  above.  The  physical  life  of  man  advances,  but 
under  the  dominion  of  the  Spirit.  Among  the  nations  shall 
stand  preeminent,  the  now  scattered,  but  then  gathered  peo- 
ple of  Israel.  For  from  Zion  and  Jerusalem,  the  clear  gleam 
of  God  shall  break  forth,  and  from  there  shall  proceed  the 
law.  At  the  end  of  the  one  thousand  years  the  separation 
between  heaven  and  earth  shall  be  complete.  Earth  and 
heaven  shall  have  passed  through  the  grave  to  their  eternal 
Easter-morn,  and  then  shall  be  brought  to  glorious  completion 
what  was  begun  in  the  incarnation  of  Jesus."  ^ 


The  millennium  is  therefore  not  the  final  state  of 
man  on  earth.  It  is  not  the  great  and  ultimate  ob- 
ject of  the  saints'  hope.  It  is  not  ''the  city  which 
hath  foundations,  whose  builder  and  whose  maker  is 
God."  It  is  not  ''the  kingdom  which  shall  never  pass 
away."  It  is  not  the  full  victory  over  the  last  enemy, 
for  that  does  not  come  until  death  is  cast  into  the 
lake  of  fire  at  the  close  of  the  final  judgment.  It  is 
not  the  full  restoration  of  humanity.  It  is  not  earth's 
eternal  form.  The  millennium  is  but  a  day  of  a  thou- 
sand years  in  a  week  of  trial  with  which  the  story  of 
redemption  opens,  to  be  succeeded  by  many  weeks  of 
*  Quoted  in  Premillennial  Essays,  Chicago,  1879,  P-  4^^* 


CHRIST    IN    THE    DAY   OF    THE    LORD.  355 

days  as  long  as  these,  to  roll  out  into  years,  and  weeks 
of  years,  and  jubilees,  and  millennial  times  of  a  thou- 
sand times  such  years.  It  is  the  unending  succession 
of  these  which  constitute  the  kingdom  of  God.  We 
must  guard  against  two  possible  errors  as  to  the 
millennium,  making  too  much  of  it,  and,  worse  yet, 
wholly  neglecting  it.  It  has  its  place  and  a  great  one, 
but  relatively  limited,  and,  as  all  admit,  temporary. 
It  is  far  from  a  perfect  state.  It  is  one  of  the  trial 
ages,  the  last  indeed,  but  still  an  age  of  sifting.  All 
the  elements  which  contribute  to  moral  trial  are  pres- 
ent except  the  active  agency  of  Satan.  He  is  not 
present.  But  human  nature  remains,  and  therefore 
sin  is  possible,  indeed  is  present,  for  the  death  of  the 
sinner  is  provided  for.  Death  is  still  present  although 
in  greatly  reduced  scope.  The  whole  age  is  a  brief 
one.  If  our  acceptance  of  the  one  thousand  years  is 
proper  as  the  duration  of  the  millennium,  it  is  not 
more  than  half  of  the  present  gospel  age. 

The  millennium  is  a  demonstration  by  God  that 
the  world  by  doing  the  will  of  God  is  thereby  made 
holy  and  happy.  It  is  also  a  trial  of  man  under  the 
most  favorable  circumstances,  as  to  his  willingness  to 
obey  God.  It  is  the  belief  professed  by  many  that 
the  present  state  of  man  in  sin  and  misery,  comes 
from  his  environment,  and  if  all  this  could  be  changed, 
he  would  attain  to  a  state  of  comparative  perfection. 
Thus  will  all  be  given  an  opportunity  to  be  tried  dur- 
ing this  age.  With  Satan  bound  and  absent  with  all 
his  angels  from  earth,  and  natural  evils  removed,  and 
beginning  with  a  selected  seed  of  humanity,  there  is 
no  reason,  if  this  theory  is  correct,  why  mankind 
should  not  reach  their  ideal.  All  that  the  actual  pres- 
ence of  the  supernatural  need  do  to  demonstrate  and 
instruct,  will  be  given.  In  the  millennium  there  is  to 
be  made  the  fullest  demonstration  of  man's  nature 
and  ability  under  every  condition  for  success.  When 
it  is  over,  nothing  will  have  been  left  untried  or  un- 


356  CHRIST    IN    THE    DAY   OF    THE    LORD. 

tested.  A  thousand  years  will  be  long  enough  for  the 
trial. 

The  millennium  is  to  end  in  an  apostasy.  It  be- 
gins at  *'  the  four  corners  of  the  earth,"  at  the  great- 
est distance  from  the  seat  of  the  divine  government. 
The  causes  which  explain  the  falling  away,  aside  from 
the  fact  of  the  unregenerate  state  of  many  under 
cover  of  religion,  are  understood  by  comparing  the 
history  of  past  ages;  as  for  example,  the  apostasy  of 
Israel.  It  is  altogether  probable,  that,  like  that  age, 
the  display  of  the  supernatural  gradually  diminishes 
and  finally  ceases.  The  law  and  the  prophets  were 
introduced  by  such  displays  under  Moses  and  Elijah, 
but  these  miraculous  manifestations  gradually  ceased 
in  each  age  as  time  went  on.  Israel  sinking  all  the 
time  into  apostasy  after  apostasy,  from  which  they 
were  temporarily  aroused  by  afflictions  and  the  mes- 
sages of  the  prophets.  These  messages  also  ceased, 
and  toward  the  close,  a  time  of  freedom  from  alarms 
and  prophetic  appeals  came,  in  which  they  fell  into  a 
state  of  final  hardness.  This  will  undoubtedly  be  the 
case  in  the  age  of  the  millennium.  The  mighty  won- 
ders of  the  Day  of  Judgment  will  become  an  old  story 
and  lose  their  power  to  alarm.  The  saints  will 
strive  to  keep  the  world  true  to  Christ  by  their  efforts, 
governmental  and  spiritual. 

It  is  not  probable  that  Christ  himself  will  be  per- 
sonally and  visibly  present  all  over  the  world  or  even 
constantly  to  any  except  a  limited  number,  for  this  is 
not  the  full  development,  as  has  been  intimated,  of 
the  kingdom.  It  is  probable  that  as  he  was  in  his 
life,  he  will  be  more  and  more  retired  as  the  time  of 
apostasy  goes  on.  This  is  his  spiritual  method  now. 
He  hides  his  face  from  the  backsliding  soul.  The 
saints  will,  perhaps,  be  left  to  carry  on  the  work 
largely  among  themselves,  and  will  faithfully  do  so. 
Moral  suasion  not  proving  equal  to  the  task  of  hold- 
ing man  in  check  in  the  downward  plunge,  govern- 


CHRIST   IN   THE   DAY   OF   THE    LORD.  357 

mental  measures  will  be  tried.  There  will  arise,  as 
in  this  age,  resentment  at  this  control.  The  spirit  of 
the  world  to-day  and  then,  is  seen  in  the  words  of  the 
second  psalm.  ''The  kings  of  the  earth  set  them- 
selves, and  the  rulers  take  counsel  together,  against 
the  Lord  and  against  his  Anointed,  saying,  Let  us 
break  their  bands  asunder,  and  cast  away  their  cords 
from  us."^ 

Satan  now  appears.  As  has  been  noted,  there  is 
always  a  preparation  for  him.  The  rebellion  is  not 
all  his  work.  Under  Satan's  direction,  the  inward 
discontent  with  the  rule  of  Christ  assumes  a  state 
of  open  rebellion.  The  world  arms  once  more  for 
battle  against  the  hosts  of  Christ.  This  time  Satan 
leads  in  person.  The  previous  battle  of  Har-Magedon 
was  led  by  the  Antichrist  who  appears  to  be  a  human 
being  animated  by  Satan,  and  of  surpassing  genius. 
But  he  has  been  cast  into  the  lake  of  fire,  as  the  nar- 
rative tells  us. 

The  close  of  the  millennium  is  thus  described  : 
' '  And  when  the  thousand  years  are  finished,  Satan 
shall  be  loosed  out  of  his  prison,  and  shall  come  forth 
to  deceive  the  nations  which  are  in  the  four  corners  of 
the  earth,  Gog  and  Magog,  to  gather  them  together 
to  the  war  :  the  number  of  whom  is  as  the  sand  of 
the  sea.  And  they  went  up  over  the  breadth  of  the 
earth,  and  compassed  the  camp  of  the  saints  about, 
and  the  beloved  city :  and  fire  came  down  out  of 
heaven  and  devoured  them.  And  the  devil  that  de- 
ceived them,  was  cast  into  the  lake  of  fire  and  brim- 
stone, where  are  also  the  beast  and  the  false  prophet ; 
and  they  shall  be  tormented  by  day  and  night  forever 
and  ever."^  It  seems  incredible,  that,  after  such 
terrors  and  blessings,  any  should  be  found  ready  to 
listen  to  the  voice  of  Satan,  but  that  such  a  multi- 
tude, amounting  to  an  almost  universal  apostasy, 
should  fail  away  from  Christ,  is  the  most  astounding 

1  Ps.  ii.  2,  3.  '^  Rev.  xx.  7-10. 


358  CHRIST   IN   THE   DAY   OF   THE   LORD. 

fact  in  the  whole  great  record  of  sin.  We  must  re- 
member this  is  the  record  of  every  other  age.  We 
read  of  Israel  apostatizing  immediately  after  receiving 
the  great  revelation  of  God  from  the  Mount  Sinai,  and 
Aaron  with  them  making  the  golden  calf  and  bowing 
down  to  it,  among  them  the  seventy  elders  who  had  re- 
ceived the  spirit  and  had  seen  the  vision  of  God  on 
the  mount. 

The  saints  are  besieged  in  their  camp,  doubtless, 
around  Jerusalem.  They  have  gradually  retired  before 
the  rising  tide  of  the  rebellion,  doubtless  by  Christ's 
secret  command.  They  are  in  fearful  peril  as  well  as 
the  people  of  Israel.  It  is  the  most  terrible  of  created 
beings  who  approaches  to  destroy  them,  knowing  it  is 
his  last  opportunity.  He  is  a  spiritual  being,  other- 
wise he  would  have  no  terror  for  risen  beings  in 
spiritual  bodies.  It  is  not  a  mere  display  of  hopeless 
resentment  on  Satan's  part.  They  are  committed  to 
defense  of  their  charge,  —  the  beloved  city.  They 
cannot  save  themselves  by  flight,  that  would  be  vic- 
tory for  Satan  and  destruction  for  helpless  Israel. 
It  must  not  be  supposed  these  great  conflicts  coming 
at  the  close  of  man's  history  are  mere  theatrical  dis- 
plays. There  are  none  such  of  any  kind  in  the  Scrip- 
ture. It  is  dreadful  reality,  as  the  world  will  one 
day  know.  This  last  conflict  between  good  and  evil, 
between  Christ  and  Satan,  is  the  most  appalling  dis- 
play of  evil  the  universe  ever  will  see.  It  is  Christ, 
as  heretofore,  attacked  in  his  people. 

The  destruction  of  the  forces  of  Satan  is  by  fire 
from  heaven.  It  seems  to  be  the  direct  act  of 
Almighty  God.  It  is  the  last  overthrow  recorded. 
Satan  is  sent  to  his  final  place,  the  lake  of  fire,  where 
his  vicegerent  and  the  false  prophet  are.  Their  fate 
is  to  be  **  tormented  day  and  night  forever  and  ever." 
He  has  caused  infinite  torment  to  the  race  of  man, 
has  ruined  God's  Eden,  and  devastated  heaven.  He 
has  dared  to  lift  his  hand   against  God  himself  in  the 


CHRIST   IN   THE    DAY   OF   THE    LORD.  359 

person  of  his  Son,  whom  he  has  tempted,  persecuted, 
slain,  and  whose  work  he  has  persistently  opposed 
and  frustrated,  and  now  after  all  warnings,  at  the  last 
shows  no  sign  of  repentance,  but  again  after  a  thou- 
sand years  of  foretaste  of  his  fate,  comes  forth  to 
attack  the  work  and  people  of  God.  Satan  is  an 
awful  instance  and  proof  of  the  unchangeableness  of 
character.  Whether  for  good  or  evil,  the  character 
of  any  being  is  established  unalterably  by  his  attitude 
toward  God. 

Christ  now  enters  upon  his  last  great  work  of 
judgment.  The  Scriptural  account  is  the  greatest 
and  most  sublime  language  and  imagery  which  man 
possesses  :  '  *  And  I  saw  a  great  white  throne,  and  him 
that  sat  upon  it,  from  whose  face  the  earth  and  the 
heaven  fled  away  ;  and  there  was  found  no  place  for 
them.  And  I  saw  the  dead,  the  great  and  the  small, 
standing  before  the  throne  ;  and  books  were  opened  ; 
and  another  book  was  opened,  which  is  the  book  of 
life  ;  and  the  dead  were  judged  out  of  those  things 
which  were  written  in  the  books,  according  to  their 
works.  And  the  sea  gave  up  the  dead  which  were 
in  it ;  and  death  and  Hades  gave  up  the  dead  which 
were  in  them  ;  and  they  were  judged  every  man  ac- 
cording to  their  works.  "^  This  awful  scene  is  pic- 
tured, as  is  all  the  history  of  the  Day  of  God,  to  fix 
our  attention  by  its  sublimity  and  fearful  grandeur. 
It  has  employed  the  artist  and  poet,  but  no  words  or 
colors  can  add  to  this  simple  account.  It  pictures 
the  greatest  thought  which  can  enter  man's  mind, — 
accountability  to  his  Maker. 

Daniel  gives  an  almost  equal  description  of  the 
last  judgment  :  "I  beheld  till  thrones  were  placed, 
and  one  that  was  ancient  of  days  did  sit  :  his  raiment 
was  white  as  snow,  and  the  hair  of  his  head  like  pure 
wool  ;  his  throne  was  fiery  flames  and  the  wheels 
thereof  burning  fire.  A  fiery  stream  issued  and  came 
forth  from  before    him  ;    thousand   thousands   minis- 

iRev.  XX.  ii-i^. 


360  CHRIST   IN   THE   DAY   OF   THE   LORD. 

tered  unto  him  and  ten  thousand  times  ten  thousand 
stood  before  him  ;  the  judgment  was  set  and  the 
books  were  opened."^  Here  is  the  great  fact  added 
that  there  are  other  thrones  with  Christ's.  The  saints 
are  associated  with  Christ  in  this  judgment  :  *'  Know 
ye  not  that  the  saints  shall  judge  the  world  ?  .  .  . 
Know  ye  not  that  we  shall  judge  angels?"^  ''He 
that  overcometh  I  will  give  to  him  to  sit  down  with 
me  in  my  throne,  as  I  also  overcame  and  sat  down 
with  my  Father  in  his  throne."^  The  scene  calls 
for  a  vast  array  of  thrones  surrounding  the  great 
white  throne.  The  picture  presented  to  the  mind  is 
this  vast  array  centering  around  the  dazzling  center 
and  rising  tier  above  tier.  The  angels  are  present  in 
their  countless  hosts,  to  assist  in  this  awful  last  assize. 
It  is  probable  every  living  intelligent  being  in  heaven 
and  earth  is  a  witness  to  the  doings  of  the  day. 

This  is  the  Day  of  Judgment  proper  as  distin- 
guished from  all  which  has  gone  before.  It  is  the 
gathering  of  all  not  heretofore  raised,  and  their  pres- 
entation before  the  throne.  Only  the  dead  are  spoken 
of.  It  is  evident  all  the  sinful  race  are  slain  before 
the  call  to  judgment.  The  great  distinction  made 
between  the  saved  and  others,  is  that  of  * '  the  quick 
and  dead."  It  is  not  said  in  what  form  the  sinner 
appears  before  the  judgment.  The  saints  are  de- 
scribed as  robed  in  white  garments.  There  is  intima- 
tion of  the  sinner's  appearing  in  shame  and  nakedness. 
Everywhere  exposure  is  a  penalty  of  the  judgment. 
Exposure  physically  would  suitably  accompany  expo- 
sure morally.  The  lost  angels  also  appear  at  the 
judgment  of  the  last  day:  '*And  angels  which  kept 
not  their  own  principality,  but  left  their  proper  habi- 
tation, he  hath  kept  in  everlasting  bonds  under  dark- 
ness under  the  judgment  of  the  great  day."* 

The  Judge  is  Christ.     As  we  have  seen,  all  judg- 

*  Dan,  vii.  9,  lo.  2  j  Qqj.   yi.  2,  3. 

3  Rev.  iii.  21.  *Jude  6. 


CHRIST   IN   THE    DAY   OF   THE   LORD.  36 1 

ment  is  committed  unto  him.  He  appears  in  his 
glorified  human  form.  It  is  he  who  was  born  of 
the  Virgin  Mary,  and  walked  the  roads  of  Galilee, 
and  was  crucified,  and  was  buried,  and  rose  from  the 
dead,  and  ascended  up  to  heaven.  Many  will  see  in 
him  the  one  who  was  offered  to  them  and  pressed 
upon  them  so  persistently,  and  whom  they  refused  for 
the  love  of  sin,  or  earthly  gain,  or  pleasure,  or  ambi- 
tion ;  or  from  fear  of  man,  or  shame,  or  unbelief,  or 
hatred,  and  prejudice  toward  the  people  of  God. 

The  judgment  proceeds  upon  three  distinct  lines 
of  evidence  :  Faith,  Works,  and  the  Book  of  Life. 
There  is  first  of  all  shown  the  evidence  of  faith  or 
want  of  it.  This  is  and  ever  will  be  the  only  way  of 
salvation.  All  the  promises  of  the  gospel  are  based 
on  faith,  and,  as  we  have  seen,  the  salvation  of  all 
from  Adam  down,  has  been  by  faith.  The  evidence 
as  to  the  faith  of  the  saved  is  shown  by  their  resurrec- 
tion and  their  presence  with  Christ  in  their  glorified 
bodies.  Jesus  had  said  :  *  *  For  this  is  the  will  of  my 
Father,  that  every  one  that  beholdeth  the  Son,  and 
believeth  on  him,  should  have  eternal  life  ;  and  I 
will  raise  him  up  at  the  last  day.  "^  Undoubtedly  he 
meant  the  previous  resurrections  of  the  saints,  among 
whom  now  are  all  the  believers,  not  one  missing. 
Their  faith  is  proven,  and  they  are  saved  thereby. 
The  rest  not  being  so  raised  are  shown  not  to  have 
had  faith.  The  verdict  of  this  evidence  is,  ' '  He  that 
believeth  not  hath  been  judged  already."^ 

The  second  evidence  is  that  of  works  :  "  The  dead 
were  judged  out  of  the  things  which  were  written  in 
the  books,  according  to  their  works."  The  only  evi- 
dence of  faith  is  works.  It  is  true  as  James  said, 
**We  are  saved  by  works;"  for  if  these  are  missing, 
it  shows  there  is  no  living  faith.  So  now  in  the  last 
Judgment  and  in  all  previous  judgments,  works  are 
the  test.     The  world  has  always  made  claim  to  sal- 

*  John  vi.  40  2  John  jii    jg^ 


362  CHRIST    IN    THE    DAY    OF   THE    LORD. 

vation  by  works,  and  claimed  merit  on  this  account. 
So  now  they  are  to  be  tried  upon  their  own  grounds. 
The  books  are  opened.  The  books  of  memory  and 
the  law  and  the  conscience  will  be  opened.  *'As 
many  as  have  sinned  without  law  shall  also  perish 
without  law  ;  and  as  many  as  have  sinned  under  law 
shall  be  judged  by  law  ;  ...  for  when  the  Gentiles 
which  have  no  law,  do  by  nature  the  things  of  the  law, 
these  having  no  law  are  a  law  unto  themselves  ;  in  that 
they  show  the  work  of  the  law  written  in  their  hearts, 
their  conscience  bearing  witness  therewith,  and  their 
thoughts  one  with  another  accusing  or  else  excusing 
them  :  in  the  day  when  God  shall  judge  the  secrets  of 
men  according  to  my  gospel  by  Jesus  Christ."*  Here 
are  three  books  mentioned  —  law,  conscience,  and  gos- 
pel. By  one  of  these  all  will  be  judged.  The  result  of 
this  second  stage  in  the  trial  is  thus  described  :  ''The 
fearful,  and  the  unbelieving,  and  abominable,  and  mur- 
derers, and  fornicators,  and  sorcerers,  and  idolators, 
and  all  liars,  their  part  shall  be  in  the  lake  which 
burneth  with  fire  and  brimstone  :  which  is  the  second 
death.  "2 

The  third  great  evidence  upon  which  the  destinies 
of  mankind  are  decided  is  "  the  Book  of  Life."  This 
is  previously  spoken  of  in  the  Scripture.  Christ  said 
to  his  disciples,  ' '  Rejoice  that  your  names  are  written 
in  heaven."*  Further,  and  here  is  a  great  mystery, 
there  are  those  whose  names  were  always  in  this  book, 
and  some  whose  names  never  were  there.  The  scrip- 
tures are  as  follows:  **And  all  that  dwell  on  the 
earth  shall  worship  him  [Antichrist]  every  one  whose 
name  hath  not  been  written  in  the  Book  of  Life  of  the 
Lamb  that  hath  been  slain  from  the  foundation  of  the 
world.  .  .  .  They  whose  name  hath"  not  been  writ- 
ten in  the  book  of  life  from  the  foundation  of  the 
world."*     We  are  not    at    a   loss  to  know   the   fact 

iRom.  ii.  12-16.  2  Rev.  xxi.  8. 

3  Luke  X.  20.  *  Rev.  xiii.  8  ;  xvii.  8. 


CHRIST   IN   THE   DAY   OF   THE   LORD.  363 

that  this  was  true  of  such  as  Judas,  and  of  those  of 
whom  Jude  spake  :  *'  These  are  they  who  are  hidden 
rocks  in  your  love-feasts  when  they  feast  with  you, 
shepherds  that  without  fear  feed  themselves  ;  clouds 
without  water,  carried  along  by  winds  ;  autumn  trees 
without  fruit,  twice  dead,  plucked  up  by  the  roots  ; 
wild  waves  of  the  sea,  foaming  out  their  own  shame  ; 
wandering  stars,  for  whom  the  blackness  of  darkness 
hath  been  reserved  forever."^  Our  Lord  also  spoke 
of  some  of  them,  * '  Ye  serpents,  ye  offspring  of  vipers, 
how  shall  ye  escape  the  judgment  of  hell  ? "  ^  The 
Book  of  Life  is  a  transcript  of  God's  secret  will.  It  is 
absolute  righteousness  as  well  as  the  last  verdict 
as  to  the  destiny  of  every  created  being.  It  is  a  great 
comfort  for  every  child  of  God  that  this  book  will  be 
opened.  It  is  an  infallible  guard  against  any  being 
cast  away  who  belong  to  God.  Whatever  the  record 
of  the  life,  whatever  the  smallness  of  faith,  whatever 
the  condemnation  of  conscience  or  the  accusations  of 
the  world,  if  the  name  is  in  the  Book  of  Life,  all  is 
well.  The  result  of  the  third  great  test  is  this  :  * '  If 
any  was  not  found  written  in  the  book  of  life,  he  was 
cast  into  the  lake  of  fire."  * 

At  the  very  beginning,  upon  the  appearance  of  the 
great  white  throne  and  Him  that  sat  upon  it,  it  is 
written,  *'The  earth  and  the  heaven  fled  away  and 
there  was  found  no  place  for  them."  This  is  an  event 
much  spoken  of  in  Scripture.  Peter  gives  the  fullest 
account  of  it :  *  *  The  heavens  that  now  are,  and  the 
earth,  by  the  same  word  have  been  stored  up  for  fire, 
being  reserved  against  the  day  of  judgment  and  de- 
struction of  ungodly  men."  *'The  day  of  the  Lord 
will  come  as  a  thief  ;  in  the  which  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements  shall 
be  dissolved  with  fervent  heat,  and  the  earth  and  the 
works  that  are  therein  shall  be  burned  up.  Seeing 
that  these  things  are  thus  all  to  be  dissolved,  what 

ijude  12,  13.  2]viatt.  xxiii.  33.  3  Rev.  xx.  15. 


364  CHRIST    IN    THE   DAY   OF   THE    LORD. 

manner  of  persons  ought  ye  to  be  in  all  holy  living 
and  godliness,  looking  for  and  earnestly  desiring  the 
coming  of  the  day  of  God,  by  reason  of  which  the 
heavens  being  on  fire  shall  be  dissolved,  and  the  ele- 
ments shall  melt  with  fervent  heat."^  This  takes 
place  apparently  at  the  very  beginning  of  the  judgment, 
for  it  is  from  the  face  of  Christ  they  pass  away,  and  by 
his  presence  they  are  dissolved.  So  that  the  judg- 
ment is  probably  in  the  midst  of  these  awful  terrors. 
The  belief  in  such  an  ending  of  earth  is  common 
to  man.      Gibbon  writes  :  — 

"In  the  opinion  of  a  general  conflagration,  the  faith  of 
the  Christians    coincided  with  the  traditions  of  the  East. 

The  fact  that  the  earth,  as  Peter  says,  is  ''stored 
with  fire,"  is  known  to  all  mankind.  The  suggested 
fate  is  therefore  drawn  from  this  well-known  fact. 
Pliny  states :  — 

'*  It  exceeds  all  miracles  in  my  opinion  that  any  day  should 
pass  without  setting  the  world  all  on  fire." 

The  world  is  a  vast  reservoir  of  coal,  oils,  gas,  all 
most  inflammable,  and  lying  upon,  and  adjacent  to, 
the  mass  of  fire  with  which  the  earth  is  filled.  Air 
and  water  are  composed  of  the  most  combustible 
gases.  It  requires,  therefore,  but  a  slight  change  of 
very  small  proportions  in  the  constituency  of  either  of 
these  or  to  bring  any  of  these  into  direct  contact  with 
the  mass  of  fire,  or  the  slightest  change  in  the  inclina- 
tion of  the  earth's  axis,  or  the  addition  of  heat  to  the 
sun  by  the  precipitation  of  some  wandering  star  into 
its  fires,  to  produce  the  conflagration  of  air  and  sea 
and  earth  and  all  they  contain.  This  may  constitute 
"the  lake  of  fire."  It  is  thus  described:  ''Which 
burneth  with  fire  and  brimstone."^  It  is  also  written 
that  it  is  the  place  in  which  was  cast  the  beast  and 
the  false  prophet  and  Satan.      It  is  called  the   "  sec- 

^2  Peter  iii.  7,  10-12.  ^  Rev.  xxi.  8. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  365 

ond  death."  Every  terrible  thought  is  associated 
with  death.  The  pain  and  parting  and  loss  and  the 
dark  hereafter  for  the  sinner,  all  are  aggravated  many 
fold  in  the  '  *  second  death. "  As  we  do  not  know 
what  death  is  until  we  enter  it,  so  none  can  estimate 
what  this  is  until  then.  We  may  be  assured  it  is  no 
mere  figure  of  speech.  There  is  a  dreadful  reality  in 
all  this  awful  description. 

The  fate  of  the  lost  is  the  most  awful,  as  it  is  the 
most  difficult  problem  of  religion.  But  for  this, 
there  would  be  but  little  question  as  to  the  whole 
subject  of  religion.  The  whole  controversy  revolves 
around  this  sometimes  invisible  center.  There  are 
many  open  and  secret  protests  against  this  doctrine. 
It  is  the  voice  of  Christ  which  pronounces  doom  upon 
the  lost,  and  therefore,  his  work  and  character  are 
in  question.  We  have  seen  his  work  in  retributive 
justice  upon  the  old  world,  upon  Pharaoh,  and 
Sodom,  and  the  Canaanites,  and  during  the  Day  of 
the  Lord.  But  all  this  was  punishment  which  was 
temporary.  This  sentence  of  the  Great  White 
Throne  remands  to  a  fate  from  which  there  is  no 
promise  of  deliverance.  This  is  the  testimony  of 
the  church  in  all  ages  as  to  the  meaning  of  the 
scriptures  on  this  subject.  Christ  himself  taught  dis- 
tinctly this  doctrine.  He  said,  * '  Fear  him  who  is 
able  to  destroy  both  soul  and  body  in  hell  [margin, 
Gehenna]."^  It  is  to  be  remembered  that  this  is 
the  teaching  of  the  Scripture,  and  that  these  Scrip- 
tures of  the  Christian  church  have  not  only  the 
brightest  outlook  into  the  future,  of  any  human  con- 
ceptions, but  the  only  such  outlook.  It  is  to  the 
Bible  all  poets  and  painters  turn  for  bright  pictures 
of  hereafter. 

The  nature  and  conduct  of  man  must  be  con- 
sidered in  this  question.  We  have  seen  the  dealings 
of  Christ  with  those  to  whom  the  truth  was  given. 
1  Matt.  X.  28. 


366  CHRIST    IN    THE    DAY    OF    THE    LORD. 

They  heard  the  gospel  and  refused  it,  and  remained 
impenitent  under  every  call  of  the  gospel,  and  loved 
darkness  rather  than  light.  The  world  crucified 
Christ,  and  persecuted  the  people  of  God.  As  the 
story  of  the  Day  of  the  Lord  shows,  they  will  refuse 
Christ  even  under  the  wonders  of  that  day,  and  will 
turn  to  Satan,  and  will  lift  arms  against  the  very 
person  of  Christ  himself,  and  attempt  to  destroy  the 
very  Creator  of  them  all,  and  turn  the  rule  of  earth 
over  to  Satan.  All  this  shows  a  depth  of  wickedness 
under  all  circumstances,  which  is  amazing.  We  ask 
who  and  what  kind  of  beings  these  are.  There  is  not 
in  Scripture  that  indiscriminate  sentimental  designa- 
tion of  sinners  we  hear  so  commonly  to-day.  They 
are  called  by  such  names  as  ' '  chaff  "  and  '  *  tares  "  as 
distinguished  from  the  pure  grain.  They  are  called 
"goats"  and  **  wolves"  and  *'dogs"  as  distinguished 
from  the  sheep  of  the  flock.  Peter  calls  them  ''mere 
animals  to  be  taken  and  destroyed."^  Paul  styles 
them  *•  vessels  of  wrath  fitted  unto  destruction."^ 
Christ  called  them  ''offspring  of  vipers,"  and  one  of 
them,  Judas  Iscariot,  he  said  was  a  devil.  To  some 
he  said,  "Ye  are  of  your  father  the  devil."*  * 

All  this  intimates  some  radical  reason  why  they 
are  not  saved,  and  explains  why  they  so  persistently 
refused  the  grace  of  God.  We  may  be  sure  there  is 
some  reason  which  God  has  not  fully  revealed,  why 
any  created  being  should  meet  with  such  a  fate. 
There  are  analogies  in  nature  and  in  human  life 
which  are  of  the  same  kind.  The  existence  of  one 
extreme  implies  the  opposite.  Where  there  is  a  top 
there  is  a  bottom .  There  are  cast  blossoms  which 
perish.  There  are  stalks  which  never  reach  the 
garner.  There  are  dregs  in  every  cup.  There  is 
debris  from  every  structure.  There  is  the  refuse  of 
the  mine  from  which  the  precious  metal  and  jewels 
are    taken.     Society  has    its   outcasts,   its  criminals, 

^2  Peter  ii.  12,  ^  j^f^rn    ix.  22.  ^john  viii.  44. 


CHRIST    IN    THE    DAY    OF    THE    LORD.  367 

and  its  finally  incorrigible.  It  also  has  its  penalties 
and  even  unending  punishments,  so  far  as  life  is  con- 
cerned. The  imprisonment  for  life,  sometimes  in 
solitary  confinement  or  hard  labor,  is  of  the  same 
kind  in  human  scale  as  the  eternal  punishment  of  the 
Bible.  History  is  full  of  judgment  crises.  Nations 
and  races  have  perished  forever.  As  we  come  to  scan 
the  extent  of  the  ultimate  work  of  Christ,  we  will  see 
that  the  number  of  the  lost  bears  but  a  small  propor- 
tion to  the  vast  numbers  saved.  It  will  appear  as 
small  as  the  number  of  free  and  right-living  citizens 
is  to  those  imprisoned  for  their  crimes.  The  propor- 
tion will  be  less  and  less  as  the  ages  go  by. 

It  is  a  ground  of  faith  and  comfort  to  know  all  is 
in  the  power  of  Christ.  We  must  trust  Christ  here, 
for  it  is  all  his  work.  He  is  the  same  yesterday, 
to-day,  and  forever,  and  we  know  what  he  was  * '  yes- 
terday "  in  his  earthly  life.  So  he  will  be  in  the  Day 
of  Judgment.  His  aspect  will  change,  but  he  changes 
not.  So  we  may  feel  sure  he  will  do  not  only  right 
and  justice,  but  will  leave  no  work  of  mercy  untried 
to  save  rebellious  man  ;  as  in  Jerusalem,  when  he  could 
do  no  more,  he  wept  over  the  doomed  city,  so  he  will 
feel  sorrow  as  no  mortal  can  over  the  loss  of  every 
created  being.  Some  profess  to  find  a  hopeful  outlook 
to  this  darkest  view  possible  to  man.  If  there  should 
be  such,  none  will  rejoice  more  than  those  who,  believ- 
ing this  dark  doctrine,  have  striven  to  call  the  world 
to  Christ.  If  Christ  in  the  ages  of  eternity  should 
find  a  way  to  save  every  created  being,  it  is  his  own 
secret.  He  has  revealed  no  such  doctrine  to  us.  We 
can  only  declare  what  he  has  said.  From  our  present 
light  there  appears  no  hope  for  those  who  die  im- 
penitent.     Lange  writes  on  this  as  follows  :  — 

"  So  far  as  it  is  admissible  to  speak  of  an  interjnediate  state 
between  the  last  judgment  and  the  ideal  goal  of  all  things,  such 
a  state  manifestly  appears  to  be  for  the  wicked  a  series  of  aeons 
to  which  the  eye  can  discover  no  limit.     Whither  the  river  of 


368  CHRIST    IN    THE    DAY    OF    THE    LORD. 

paradise  goes  as  it  flows  out  of  the  city  of  God,  is  not  de- 
clared. The  mediaeval  conception  of  the  endless  torment  of  all 
who  died  out  of  the  church,  infringes  on  the  liberty  of  God; 
the  systems  of  the  absolute  restoration  of  all  men  infringe  on 
the  liberty  of  man  ;  both  occupy  too  positive  a  position  in  re- 
gard to  the  hidden  secrets  of  the  aeons,  behind  which  the 
mountains  of  absolute  eternity  stand  radiant  with  the  glory  of 
God." 

We  may  dismiss  the  whole  subject  with  the  words 
of  Abraham  in  view  of  the  destruction  of  Sodom  : 
' '  Shall    not    the   Judge  of  all   the    earth  do  right  ? " 


The  work  of  Christ  in  the  Day  of  the  Lord  ends 
with  the  judgment,  and  also  the  history  of  what  we 
call  ''time."  There  has  been  seen  Christ  working 
through  it  all,  conducting  the  great  plan  of  God  from 
beginning  to  conclusion.  The  great  demonstration 
ends  here.  It  will  have  been  shown  by  every  possible 
test  that  under  all  circumstances,  in  every  emergency 
or  condition,  the  will  of  God  is  the  only  rule  of  life 
for  created  beings.  All  other  means  of  making  them 
happy  or  holy  will  have  been  tried  and  proved  want- 
ing. The  great  problem  of  all  the  ages  will  have  been 
solved  once  for  all.  Under  license  as  at  the  first,  un- 
der law  as  with  the  prepared  people  of  Israel,  under 
the  gospel,  and  later  still  in  the  millennium  with  the 
demonstrated  presence  of  the  supernatural,  man  has 
failed,  save  as  he  obeyed  the  will  of  God.  Any  other 
race  would  have  failed  also.  Man  is  but  a  represent- 
ative of  created  beings,  any  of  whom  would  act  in  the 
same  way. 

Christ  came  and  gave  the  universe  a  perfect  ex- 
ample of  perfect  submission  to  the  will  of  God,  and 
his  people,  so  far  as  they  followed  in  his  steps,  gave 
the  same  example.  The  benefits  of  obedience  were 
shown  in  the  individual,  in  the  community,  and  in  the 
whole  world.  The  awful  effects  of  disobedience  to 
the   will  of  God,   called  sin,  were   also   fully  shown. 


CHRIST   IN    THE    DAY   OF   THE    LORD.  369 

The  record  will  be  made  up  and  kept  for  the  study 
of  the  ages  to  come.  It  will  be,  as  was  intimated, 
the  Bible  of  the  future.  The  worlds  to  come  will 
read  the  story  of  sin  and  grace.  They  will  therefrom 
learn,  and  fear  to  sin,  and  cleave  to  God.  The  whole 
history  is  a  short  one.  What  are  seven  thousand 
years  or  even  thousands  more,  to  the  endless  aeons  of 
eternity  ?  It  will  be  seen  that  the  results  well  pay  for 
all  involved.  It  is  but  the  preparation  for  the  king- 
dom of  God  which  now  begins. 


24 


CHAPTER  VII. 


CHRIST  IN  THE  ETERNAL  FUTURE. 

The  eternal  future  begins  where  time  ends. 
From  the  Great  White  Throne  issue  the  ages  of  eter- 
nity. These  are  often  spoken  of  in  Scripture.  Paul 
writes  of  them  and  gives  the  grand  outline  in  these 
words ,  * '  Unto  him  be  the  glory  in  the  church  and 
in  Christ  Jesus  unto  all  generations  forever  and 
ever"  [margin,  '*unto  all  the  generations  of  the  age 
of  the  ages]."^  The  word  rendered  "worlds  "  is  often 
more  properly  ' '  ages. "  ' '  Through  whom  also  he  made 
the  worlds"  may  be  rendered  "through  whom  also 
he  framed  the  ages."  These  ages  were  framed  by 
Christ.  In  the  eternal  past  he  arranged  the  whole 
eternal  future.  Christ  was  the  Great  Architect  of 
the  ages  as  well  as  the  manifestation  of  the  person 
and  nature  of  God,  and  his  great  executive. 

It  is  difficult  to  separate  the  prophecies  which  ap- 
ply to  the  eternal  state  from  those  which  refer  to  the 
millennium  only.  The  two  form  one  picture  in  the 
minds  of  the  prophets  looking  down  the  long  per- 
spective of  the  distance.  The  prophecies  of  the  mil- 
lennium may  be  taken  as  were  those  referring  to 
historical  events,  as  having  a  typical  meaning  or  a 
second  fulfilment  in  the  greater  age.  Dr.  Craven 
writes  on  this  subject  :  — 

"Although    the    New   Jerusalem    state  is  not  to  be  con- 
founded with  the  millennial  kingdom,   nor  to  be  regarded  as  a 
simple  continuance  thereof,  it  is  to  be  looked  upon  as  the  anti- 
type of  that  kingdom.     In  a  sense  it  is  that  kingdom  raised  to 
lEph.  iii.  21. 
[370] 


CHRIST  IN  THE  ETERNAL  FUTURE.       37 1 

a  higher  plane  —  completely  freed  in  its  territory,  and  its  sub- 
jects from  all  remains  of  the  curse.  The  millennial  kingdom 
is  the  reign  of  the  saints  over  a  race  and  earth  freed  indeed 
from  the  assaults  of  Satan,  but  still  in  measure  in  sin  and 
under  the  curse.  The  New  Jerusalem  period  is  that  of  the 
reign  of  the  saints  over  a  race  and  earth  perfectly  purified."  i 

As  another  writer  observes,  in  the  millennium, 
righteousness  reigns,  in  the  eternal  state  it  dwells 
with  man. 

Some  general  principles  may  be  considered  by 
which  the  special  application  of  scriptures  to  the  two 
states  may  be  discerned.  The  predictions  which 
speak  of  the  presence  of  sin  or  death  refer  to  the  mil- 
lennium only,  for  these  are  absent  from  the  eternal 
state.  So  also  all  which  intimate  the  existence  of 
the  sea,  for  this  too  is  absent.  Also  all  which  speak 
of  any  termination  are  to  be  applied  to  the  short 
time  of  the  millennium.  It  is  probable  also  that  all 
predictions  which  here  present  geographical  or  ethno- 
graphical names  or  boundaries  refer  to  the  millennium 
only.  The  last  two  chapters  of  the  Apocalypse  apply 
to  the  eternal  state,  following  as  they  do  without  inti- 
mation of  chronological  break,  the  accounts  of  the 
general  judgment  and  the  destruction  of  the  world, 
and  leading  up  to  the  perfect  state,  as  far  as  revealed 
to  man.  So  therefore  all  other  predictions  must  be 
judged,  as  to  their  place,  by  this  great  outline.  The 
presence  of  the  heavenly  city  and  the  visible  presence 
of  God  the  Father  are  the  great  marks  of  the  eternal 
state.  The  central  point  in  the  eternal  future  is  the 
throne  of  God  and  the  Lamb.  Around  this  appears 
the  New  Jerusalem,  and  in  a  wider  circle  the  new 
earth.  This  in  turn  is  encircled  by  the  new  heavens. 
This  then  will  be  our  course  of  study,  beginning  at 
the  center  with  Christ,  with  whom  by  previous  study 
and  acquaintance  we  are  familiar,  and  considering 
the  successive  circles  by  which  he  is  surrounded. 

^Lange's  Commentary,  Revelation,  New  York,  p.  392. 


372       CHRIST  IN  THE  ETERNAL  FUTURE. 

We  ask  what  Christ  is  or  has  in  himself  for  all  his 
work  and  suffering  and  accomplishment.  That  he  did 
look  forward  to  something  for  himself  seems  clear. 
"Who  for  the  joy  that  was  set  before  him  endured 
the  cross,  despising  the  shame,  and  hath  sat  down  on 
the  right  hand  of  the  throne  of  God."^  What  was 
the  joy  set  before  him  ?  We  can  see  that  there  was, 
as  at  the  ascension,  the  joy  of  accomplished  endeavor. 
Redemption  is  fully  accomplished.  He  has  brought 
about  a  state  of  existence  which  can  continue  as  long 
as  eternity,  without  failing  in  any  point  by  reason  of 
weakness  and  sin.  He  has  made  possible  the  exten- 
sion of  the  holy,  happy  state  universally.  But  for 
himself  Christ  has  gains  also.  He  has  a  threefold 
human  nature,  —  body,  soul,  and  spirit.  This  human 
nature  has  been  trained  and  schooled  in  the  vicissitudes 
and  sufferings  of  human  life.  He  in  it  ''  learned  obe- 
dience by  the  things  which  he  suffered."  He  was 
made  perfect  through  suffering.  He  has  all  that  a 
thoroughly  schooled  human  being  could  have.  All 
that  experience  is  to  us,  it  is  to  Christ.  All  that  char- 
acter is  to  us,  it  is  to  him,  —  all  this  in  his  human 
nature  which  he  has  and  will  have  forever.  Christ 
has  the  possibility  of  a  kind  of  fellowship  with  created 
beings,  especially  the  church,  with  this  human  nature, 
so  schooled,  which  he  could  not  otherwise  have.  It 
is  the  fellowship  of  equals  of  which  he  spake  :  ' '  No 
longer  do  I  call  you  servants  ;  for  the  servant  knoweth 
not  what  his  lord  doeth  ;  but  I  have  called  you  friends  : 
for  all  things  that  I  heard  of  my  Father  I  have  made 
known  unto  you."^  This  indicates  the  kind  of  fellow- 
ship and  the  subjects  of  it.  It  will  be  the  intercourse 
of  equals  as  to  the  great  designs  of  the  eternal  ages  to 
come.  All  this  Christ  did  not  have  before  the  world 
was. 

There  is  the  conferring  of  a  name  upon  Christ 
often    and    mysteriously   spoken    of.       It    was    con- 

^  Heb.  xii.  2,  2johi^xv.  15. 


CHRIST  IN  THE  ETERNAL  FUTURE.       373 

ferred  upon  him  at  his  ascension :  * '  Wherefore 
also  God  highly  exalted  him,  and  gave  unto  him 
the  name  which  is  above  every  name  ;  that  in  the 
name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven  and  things  on  earth  and  things  under  the 
earth.  "^  This  is  not  any  of  the  names  we  now  know, 
for  it  is  spoken  of  by  himself  as,  *  *  My  new  name  ; " 
and  again,  * '  He  hath  a  name  written,  that  no  man 
knoweth  but  he  himself. "  ^  It  is  that  name  which  he 
promises  to  write  upon  him  that  overcometh,  and  no 
doubt,  which  they  bear  who  have  the  Father's  name 
written  upon  their  foreheads.  This  name  will  sum  up 
in  itself  all  we  have  known  of  Christ,  and  will  declare 
to  us  in  a  word  a  revelation  of  Christ  now  utterly  be- 
yond us.  The  new  name  of  Christ  will  no  doubt  em- 
body all  the  many  titles  and  offices  Christ  has  worn. 
It  will  have  not  only  a  public  and  general  meaning, 
but  also  a  special  significance  to  each  one  who  knows 
it.  This  is  indicated  by  his  promise  to  write  it  upon  the 
one  who  overcomes.  It  will  probably  express  to  each 
his  own  special  view  of  Christ  or  the  secret  relation- 
ship which  he  holds  individually  to  him.  It  will,  like 
the  many-faced  jewel,  reflect  Christ's  grace  and  glory 
in  many  forms,  and  to  each  believer  his  own  needed  or 
prized  view  of  Christ.  It  is  the  name  by  which  he  is 
now  known  in  heaven  and  which  exalts  him  above 
every  creature  and  draws  praise  from  every  beholder. 
Next  to  seeing  his  face  will  be  the  joy  of  hearing  for 
the  first  time  the  great  name  which  is  above  every 
name,  by  which  he  whom  we  have  called  Christ  will 
be  known  forever. 

There  are  frequent  references  to  an  orderly  ar- 
rangement of  the  kingdom  of  God.  That  "  order  is 
heaven's  first  law"  needs  no  asserting.  It  is  true  of 
nature,  and  the  church  also  so  far  as  it  has  conformed 
to  the  divine  commands.      It  is  probable  the  different 

'Phil.  ii.  9,  10.  ^Rev.  xix.  12. 


374      CHRIST  IN  THE  ETERNAL  FUTURE. 

figures  for  the  church  describe  different  parts  of  the 
great  company.  Some  passages  describe  a  com- 
plexity of  organization,  as  the  following  :  ' '  Being 
built  upon  the  foundation  of  the  apostles  and  proph- 
ets, Christ  Jesus  himself  being  the  chief  corner  stone  ; 
in  whom  each  several  building,  fitly  framed  together, 
groweth  unto  a  holy  temple  in  the  Lord  :  in  whom  ye 
also  are  builded  together  for  a  habitation  of  God  in 
the  spirit."^  In  this  scripture  quoted,  there  is  pre- 
sented a  picture  of  many  buildings,  each  representing 
a  separate  company,  and  all  so  adjusted  to  each  other 
and  to  the  central  place  of  the  throne  as  to  form  one 
temple  for  the  habitation  of  God.  The  figure  of  the 
temple  explains  this  orderly  and  yet  varying  arrange- 
ment of  the  city  of  God.  The  temple  had  its  enclos- 
ing wall,  its  court,  its  inner  court,  its  temple  proper,  and 
inside,  the  holy  place,  and  the  inmost,  holiest  of  all. 
We  can  discern  some  of  these  several  buildings.  The 
great  company  of  the  antediluvians  who  were  saved, 
are  not  of  the  spiritual  descendants  of  Abraham,  *  *  the 
father  of  all  them  that  believe"  to  whom  the  gospel 
was  first  preached,  as  Paul  tells  us,  yet  they  have  a 
place  in  the  house  of  God.  So  Israel  is  not  the 
Christian  church  by  whom  indeed  for  a  time  they 
were  supplanted.  But  Israel  has  a  place,  and  a  spe- 
cial place  too.  They  are  seen  in  their  tribes,  and 
are  recognized  as  such.  We  have  already  considered 
the  term  and  figure  of  the  bride  as  applied  to  the  peo- 
ple of  God.  Israel  was  so  called,  and  is  in  the  eter- 
nal future' united  with  the  New  Testament  church  in 
this  figure.  The  names  of  the  twelve  tribes  of  Israel 
are  on  the  gates,  while  the  names  of  the  twelve 
apostles  are  on  the  foundations  of  the  walls.  The 
scripture  in  like  manner  says,  "Ye  are  fellow-citizens 
with  the  saints  and  of  the  household  of  God,  being 
built  upon  the  foundation  of  the  apostles  and  proph- 
ets, Jesus  Christ  himself  being  the  chief  corner  stone. "  ^ 

^Eph.  ii.  20-22.  *  Eph.  ii.  20. 


CHRIST    IN   THE    ETERNAL    FUTURE.  375 

There  are  also  those  of  every  land  and  family  of 
men  who  in  all  the  ages  have  known  and  obeyed  the 
truth.  Many  of  these  are  the  results  of  the  world- 
wide work  of  Jehovah  during  the  Old  Testament  age 
in  many  nations,  as  we  noted  in  the  review  of  the 
work  of  Christ  then.  The  thousands  of  Nineveh  who 
repented  at  the  preaching  of  Jonah,  and  doubtless 
others  from  many  cities  and  lands  in  like  manner 
saved.  So  also  the  Queen  of  Sheba,  and  doubtless 
many  of  her  subjects  whom  Jesus  said  would  stand  up 
in  the  judgment  having  repented  in  life.  So  also 
Nebuchadnezzar,  who  issued  his  royal  proclamation 
confessing  Christ,  as  he  knew  him,  after  God's  afflict- 
ive dealings,  and  no  doubt  many  of  the  subjects  of  this 
ruler  over  the  whole  earth. 

The  Christian  church  of  this  age  has  undoubtedly 
a  superiority  over  all  w4io  have  gone  before  and  all 
who  will  come  after.  Christ  teaches  a  distinction 
between  the  believer  of  the  Old  Testament  church 
and  those  of  the  New  :  *  *  Among  them  that  are  born 
of  women  there  hath  not  arisen  a  greater  than  John 
the  Baptist  :  yet  he  that  is  but  little  in  the  kingdom 
of  heaven,  is  greater  than  he."^  There  is  undoubt- 
edly far  more  in  believing  on  Christ  now,  when  we 
have  no  supernatural  events  or  a  visible  Saviour,  than 
in  the  coming  day  when  the  supernatural  is  every- 
where present.  Christ  taught  this  principle  in  show- 
ing Thomas  his  hands  and  his  side  ;  he  said,  **  Because 
thou  hast  seen  me,  thou  hast  believed  :  blessed  are 
they  that  have  not  seen  and  yet  have  believed. "  ^  We 
know  that  many  will  be  saved  after  the  coming  of  the 
Day  of  the  Lord,  as  was  noted.  They  will  lose  some- 
thing which  others  will  gain.  This  is  indeed  part  of 
the  reward,  and  a  great  part,  for  being  ready  for  the 
coming  of  that  day,  and  it  is  so  held  out  in  Scripture. 
That  some  lose  their  part  in  it  does  not  however  show 
that  they  are  lost. 

*  Matt.  xi.  II.  2  John  xx.  29. 


376       CHRIST  IN  THE  ETERNAL  FUTURE. 

So  also  a  difference  is  intimated  to  exist  among  those 
being  saved  in  the  gospel  age  and  commonly  called  The 
Church.  There  are  special  terms  applied  to  some, 
such  as,  ''The  Bride,"  "  The  first-fruits, "  "The  Church 
of  the  First  Born."  We  must  not  apply  these  indis- 
criminately to  the  saved.  Scripture  does  not  use 
terms  in  that  loose  manner.  Every  difference  is  sig- 
nificant of  special  meaning.  There  is  a  vast  differ- 
ence between  being  "saved  as  by  fire,"  and  having 
'  *  richly  supplied  unto  you  the  entrance  into  the  eter- 
nal kingdom  of  our  Lord  and  Saviour  Jesus  Christ." 
Coming  into  the  number  of  ' '  The  Church  of  the  First- 
Born  "  is  far  more  than  escaping  hell.  The  Bride  of 
Christ  is  far  more  than  a  servant  or  a  subject.  There 
are  undoubtedly  differences  in  the  constituency  of 
these  respective  bodies. 

There  will  be  also  some  chosen  companies.  One 
is  thus  described  :  • '  These  are  they  which  were  not 
defiled  with  women  :  for  they  are  virgins.  These  are 
they  which  follow  the  Lamb  whithersoever  he  goeth. 
These  were  purchased  from  among  men,  to  be  the 
first-fruits  unto  God  and  unto  the  Lamb.  And  in 
their  mouth  was  found  no  lie  ;  they  are  without  blem- 
ish."^ The  account  tells  us  they  act  as  a  constant 
escort  to  the  Son  of  God.  We  noticed  in  the  life  of 
Jesus  that  some  were  constantly  with  him. 

Christ  and  his  people  enter  the  eternal  future  to- 
gether, a  completed  body.  The  last  sheaves  were 
gathered  before  the  last  judgment,  and  now  not  one 
is  missing,  as  is  found  by  the  opening  of  the  Book  of 
Life.  The  act  which  will  give  Christ  as  well  as  his 
people  joy,  is  described  in  these  words  :  ' '  That  he 
might  present  the  church  to  himself  a  glorious  church, 
not  having  spot  or  wrinkle  or  any  such  thing  ;  but 
that  it  should  be  holy  and  without  blemish."^  For 
Christ  himself  this  is  the  time  of  reward.  His  prayer 
on  earth  was,  * '  I  will  that  where  I  am  they  also  may 

*Rev.  xiv.  4,  5.  2  Ep],_  v.  27. 


CHRIST  IN  THE  ETERNAL  FUTURE.       3// 

be  with  me  ;  that  they  may  behold  my  glory  which 
thou  has  given  me."  ^  But  there  is  a  higher  pleasure 
for  them  and  him.  It  is  written  that  no  man  hath 
seen  God  at  any  time.  Human  eye  cannot  gaze 
upon  him.  But  in  the  glorified  state  this  is  possible. 
"The  pure  in  heart  shall  see  God."  It  is  written, 
''They  shall  see  his  face."  The  time  for  this  is  when 
all  are  gathered,  and  sin  is  no  more.  This  is  de- 
scribed as  a  definite  act  and  time  and  experience. 
The  presentation  of  the  completed  church  before  the 
presence  of  God  the  Father  is  thus  described:  *'To 
present  you  holy  and  without  blemish  and  unreprov- 
able  before  him  ; "  "  To  set  you  before  the  presence 
of  his  glory  without  blemish  in  exceeding  joy.  "'^ 

The  object  of  the  Christian's  contemplation  during 
the  present  age  is  Christ.  In  the  millennium  Christ 
will  be  visible  to  all.  But  in  the  eternal  ages,  the 
object  of  the  Christian's  contemplation  and  vision 
will  be  God  the  Father,  the  Eternal  and  Infinite. 
It  is  the  summit  of  bliss  for  the  people  of  God. 
We  will  be  able  as  Christ  does,  not  only  to  see,  but, 
as  we  advance  in  the  learning  of  that  higher  state 
of  life,  to  be  able  to  enter  into  the  thoughts  of  God 
and  his  purposes,  and  enjoy  the  same  kind  of  fellow- 
ship as  with  Christ  himself.  The  mind  of  God  will 
exist  in  all  his  people  as  it  does  in  Christ.  God  will 
be  in  them  as  he  is  in  Christ. 

For  the  church  there  will  be  growth  and  advance  in 
all  which  makes  glory  and  character.  The  ideal  of 
the  Christian  is  ' '  the  measure  of  the  stature  of  the 
fulness  of  Christ."  It  is  further  and  perhaps  more 
highly  expressed  in  these  words  :  * '  Filled  unto  all  the 
fulness  of  God."^  We  can  scarcely  say  all  this  is  at- 
tained by  any  in  its  greatest  sense,  in  this  life,  but  it 
will  be  by  all  in  the  life  to  come.  The  believer  is  to 
become  like  Christ.  He  is  to  be  "conformed  to  the 
image    of   his    Son,  that   he    might   be  the  first-born 

*  John  xvii.  24.         *  Col.  i.  22  ;  Jude  24.         ^gp^^  jj;   ^q.  [y   i^. 


378       CHRIST  IN  THE  ETERNAL  FUTURE. 

among  many  brethren."^  This  will  be  such  an  exal- 
tation of  the  believer  as  will  make  him  as  like  Christ 
as  the  younger  son  is  to  the  older.  * '  We  shall  be 
like  him,  for  we  shall  see  him  even  as  he  is."^  The 
process  begun  upon  earth  will  go  on  in  increasing 
power.  ' '  We  all  with  unveiled  face  reflecting  as  a 
mirror  the  glory  of  the  Lord,  are  transformed  into 
the  same  image  from  glory  to  glory,  even  as  from  the 
Lord  the  Spirit."^ 

All  this  the  apostle  has  in  mind  when  he  prays, 
* '  That  ye  may  know  what  is  the  hope  of  his  calling, 
what  the  riches  of  the  glory  of  his  inheritance  in  the 
saints,  and  what  the  exceeding  greatness  of  his  power 
to  us-ward  who  believe."*  The  promise  as  to  these 
ages  is,  '  *  That  in  the  ages  to  come  he  might  show  the 
exceeding  riches  of  his  grace  in  kindness  toward  us  in 
Christ  Jesus.  "^ 

The  Scriptural  accounts  of  the  future  of  God's 
people  are  all  associated  with  material  places  and  condi- 
tions. There  is  no  such  idea  in  Scripture  as  the  ghostly 
condition  and  unsubstantial  state  now  commonly  held 
as  to  heaven,  and  which  contemplates  a  mere  condition 
or  state  apart  from  place  or  locality,  or  makes  little 
of  locality.  This  comes  as  has  been  said,  from  the 
leaven  of  doctrine  absorbed  from  heathenism,  that 
evil  exists  in  matter,  or  that  matter  is  in  antagonism 
to  spirituality  and  holiness,  and  that  the  right  idea  of 
heaven  demands  pure  etherealism.  It  also  comes 
partly  from  the  effusions  of  poets  not  Scripturally  in- 
formed, and  partly  from  exaggerated  importance 
being  given  to  the  middle  state,  the  great  realities  of 
the  resurrection  and  the  resurrection  state  being  cor- 
respondingly neglected.  All  this  has  filled  the  minds 
of  people  with  views  of  heaven  which  are  not  only 
unscriptural  but  also  damaging  to  the  faith  of  believ- 
ers.    A  heaven  is  presented  which  few  dare  to  conceive 

^  Rom,  viii.  29.  2  ,  John  iii.  2.  ^2  Cor.  iii,  18. 

*Eph.  i.  18,  19.  i^Eph.  ii.  7. 


CHRIST  IN  THE  ETERNAL  FUTURE.       379 

of  or  even  to  acknowledge  a  location  for.  It  is  filled 
with  ghostly  beings  w^hom  we  are  assured  we  will  be- 
come like,  and  so  in  some  more  or  less  imaginary 
state,  live  on  and  on  without  any  definite  place  or 
purpose  or  outcome.  Such  a  heaven  has  no  attract- 
ive power.      It  is  not  the  heaven  of  the  Bible. 

Among  the  last  promises  of  Christ  was  this:  "In 
my  Father's  house  are  many  mansions  ;  if  it  were  not 
so  I  would  have  told  you  ;  for  I  go  to  prepare  a  place 
for  you.  And  if  I  go  I  will  come  again  and  receive 
you  to  myself  ;  that  where  I  am  there  ye  may  be 
also.  "^  Here  is  as  definite- proof  as  could  be  given. 
First  the  naming  of  a  place  and  the  assertion  that  it 
is  where  Christ  himself  is.  Dr.  Craven  writes  upon 
this  as  follows  :  — 

"  A  material  dwelling  place  is  as  necessary  for  resurrected 
saints  as  was  Eden  for  Adam,  or  Canaan  for  Israel.  It  should 
occasion  no  surprise,  for  the  same  loving  care  that  will  raise 
and  glorify  the  body  should  prepare  a  fitting  and  glorious 
abode  for  it.^ 

The  place  of  the  abode  of  God's  people  is  called 
the  New  Jerusalem.  We  are  taught  that  it  is  a 
definite  place  having  locality,  name,  and  description. 
This  is  the  place  Jesus  went  to  prepare.  It  forms  the 
subject  of  the  closing  chapters  of  the  Apocalypse. 

"And  he  carried  me  away  in  the  Spirit  to  a 
mountain  great  and  high,  and  shewed  me  the  holy 
city  Jerusalem,  coming  down  out  of  heaven  from  God, 
having  the  glory  of  God  :  her  light  was  like  unto  a 
stone  most  precious,  as  it  were  a  jasper  stone,  clear 
as  crystal :  having  a  wall  great  and  high ;  having 
twelve  gates,  and  at  the  gates  twelve  angels ;  and 
names  written  thereon,  which  are  the  names  of  the 
twelve  tribes  of  the  children  of  Israel :  on  the  east 
were  three  gates ;  and  on  the  north  three  gates  ;  and 

*  John  xiv.  2,  3. 

^Lange's  Commentary,  Revelation,  New  York,  p.  391. 


380       CHRIST  IN  THE  ETERNAL  FUTURE. 

on  the  south  three  gates  ;  and  on  the  west  three  gates. 
And  the  wall  of  the  city  had  twelve  foundations,  and 
on  them  twelve  names  of  the  twelve  apostles  of  the 
Lamb.  And  he  that  spake  with  me  had  for  a  meas- 
ure a  golden  reed  to  measure  the  city,  and  the  gates 
thereof,  and  the  wall  thereof.  And  the  city  lieth  four- 
square, and  the  length  thereof  is  as  great  as  the 
breadth :  and  he  measured  the  city  with  the  reed, 
twelve  thousand  furlongs :  the  length  and  the  breadth 
and  the  height  thereof  are  equal.  And  he  measured 
the  wall  thereof,  a  hundred  and  forty  and  four  cubits, 
according  to  the  measure  of  a  man,  that  is,  of  an 
angel.  And  the  building  of  the  wall  thereof  was 
jasper :  and  the  city  was  pure  gold,  like  unto  pure 
glass.  The  foundations  of  the  wall  of  the  city  were 
adorned  with  all  manner  of  precious  stones.  The  first 
foundation  was  jasper ;  the  second,  sapphire ;  the 
third,  chalcedony ;  the  fourth,  emerald ;  the  fifth, 
sardonyx  ;  the  sixth,  sardius ;  the  seventh,  chrysolite  ; 
the  eighth,  beryl ;  the  ninth,  topaz ;  the  tenth,  chryso- 
prase  ;  the  eleventh,  jacinth  ;  the  twelfth,  amethyst. 
And  the  twelve  gates  were  twelve  pearls ;  each  one  of 
the  several  gates  was  of  one  pearl :  and  the  street  of 
the  city  was  pure  gold,  as  it  were  transparent  glass. 
And  I  saw  no  temple  therein  :  for  the  Lord  God  the 
Almighty,  and  the  Lamb,  are  the  temple  thereof. 
And  the  city  hath  no  need  of  the  sun,  neither  of  the 
moon,  to  shine  upon  it :  for  the  glory  of  God  did 
lighten  it,  and  the  lamp  thereof  is  the  Lamb.  And 
the  nations  shall  walk  amidst  the  light  thereof :  and 
the  kings  of  the  earth  do  bring  their  glory  into  it. 
And  the  gates  thereof  shall  in  no  wise  be  shut  by  day 
(for  there  shall  be  no  night  there)  :  and  they  shall 
bring  the  glory  and  the  honor  of  the  nations  into  it : 
and  there  shall  in  no  wise  enter  into  it  anything  un- 
clean, or  he  that  maketh  an  abomination  and  a  lie  ; 
but  only  they  which  are  written  in  the  Lamb's  book 
of  life. 


CHRIST  IN  THE  ETERNAL  FUTURE.       38 1 

"And  he  shewed  me  a  river  of  water  of  Hfe, 
bright  as  crystal,  proceeding  out  of  the  throne  of  God 
and  of  the  Lamb,  in  the  midst  of  the  street  thereof. 
And  on  this  side  of  the  river  and  on  that  was  the  tree 
of  hfe,  bearing  twelve  manner  of  fruits,  yielding  its 
fruit  every  month  :  and  the  leaves  of  the  tree  were  for 
the  healing  of  the  nations.  And  there  shall  be  no 
curse  any  more :  and  the  throne  of  God  and  of  the 
Lamb  shall  be  therein  :  and  his  servants  shall  do  him 
service  ;  and  they  shall  see  his  face  ;  and  his  name 
shall  be  on  their  foreheads.  And  there  shall  be  night 
no  more  :  and  they  need  no  light  of  lamp,  neither 
light  of  sun  ;  for  the  Lord  God  shall  give  them  light  : 
and  they  shall  reign  for  ever  and  ever."^ 

The  figure  of  the  city  is  that  of  a  square.  This 
corresponds  to  the  Scriptural  figure  for  universality 
as  applied  to  the  earth  and  man.  The  other  dimen- 
sion, height,  suggests  its  heavenly  aspect.  We  must 
not  suppose  that  it  is  a  cube.  The  three  dimensions 
apply  as  well  to  the  figure  of  the  mountain  or  pyra- 
mid which  is  the  perfected  form  of  the  mountain. 
Old  Jerusalem  was  called  Mount  Zion  and  was  built 
upon  a  mountain.  The  dimensions  given,  are  no 
doubt,  all  surface  measurements.  The  height  is  prob- 
ably not  the  vertical  height  but  the  slope  of  the 
mountain.  The  area  given  is  more  than  a  million 
times  that  of  ancient  Jerusalem,  and  if  populated  as 
the  least  crowded  residence  parts  of  any  modern  city, 
would  give  homes  to  a  hundred  times  the  present 
population  of  earth.  In  this  vision  of  the  home 
of  the  church  are  gathered  all  the  beauties  of  nature, 
human  life,  and  heaven.  Specimens  of  each  are 
named.  From  nature,  precious  stones,  pearls,  gold, 
rivers,  and  trees  ;  from  human  life  a  single  figure,  the 
bride ;  from  heaven,  angels  and  light.  But  each  of 
these  are  but  specimens  of  the  whole  vast  glorious  ag- 
gregation of  all  that  is  beautiful  in  each  of  the  spheres 
of  nature,  man,  and  heaven. 

iRev.  xxi.  10-27,  xxii.  1-5. 


382        CHRIST  IN  THE  ETERNAL  FUTURE. 

This  then  is  the  city  John  sees.  It  is  a  shining 
mountain.  Around  the  base  a  wall  of  diamond. 
Three  portals  opening  on  each  side.  The  gates  of 
solid  pearl.  From  each  gate  an  avenue  of  gold  as- 
cends to  the  summit.  Down  the  sides  of  each  street 
pours  a  stream  of  the  River  of  Life  watering  the  trees 
Vv^hich  line  each  golden  avenue.  The  figure  suggests 
the  sides  of  the  mountain  terraced  to  the  summit,  and 
upon  these  terraces  the  mansions  of  the  saints.  The 
throne  of  God  crowns  the  whole.  From  the  throne 
flows  light  eternal  which  radiates  through  every  part 
of  the  transparent  city.  The  dimensions  and  the 
description  suggest  the  city  combined  with  all  of  rural 
beauty  and  enjoyments.  When  John  sees  the  vision 
of  the  New  Jerusalem,  the  saints  are  in  possession  of 
their  eternal  home.  The  whole  is  called,  ''The 
Bride,  the  Lamb's  wife, "  It  is  the  vision  of  the  saints 
in  this  glorious  city  which  fills  the  apostle  with  rap- 
ture. He  beholds  the  completed  work  of  Christ  for 
his  church.  We  may  be  sure  Christ  himself  is  with 
them ;  indeed  the  record  so  says.  To  bring  his 
church  to  their  eternal  resting  place  was  the  work 
of  Christ  in  person  even  as  the  bridegroom  brings  the 
loved  one  to  his  home.  This  probably  takes  place 
soon  after  the  completion  of  the  church. 

The  view  which  John  saw  of  the  New  Jerusalem 
presented  it  descending  from  God  out  of  heaven. 
The  whole  context  indicates  that  it  was  descending 
to  earth  where  the  apostle  was.  The  mention  of 
earth  afterward  with  the  city  established,  shows  this 
to  be  the  right  view  of  the  location  of  this  glorious 
city.  It  is  heaven  coming  to  earth.  This,  we  must 
bear  in  mind,  was  the  course  of  the  preceding  ages. 
The  Scripture  narrative  shows  first  a  rupture  of  the 
relationship  between  God  and  man.  Then  follows 
a  long  age  ending  at  the  flood,  when  there  seems  to 
have  been  little  communication  between  heaven  and 
earth.      In   the  age  following,   God  comes  to  many, 


CHRIST  IN  THE  ETERNAL  FUTURE.        383 

and  all  Israel  see  the  glory  of  God.  Angels  come 
and  go  and  are  seen  and  heard.  In  the  gospel  age 
God  in  his  Son  appears,  and  many  more,  a  world- 
wide body,  know  personally  of  the  reality  of  heaven. 
In  the  millennium  there  is  a  greater  disclosure  still, 
as  we  have  seen.  The  supernatural  becomes  well- 
known  phenomena.  The  angels  and  risen  saints  and 
the  glorified  Christ  himself  appears.  But  in  the  eter- 
nal state,  •*  Behold  the  tabernacle  of  God  is  with  men, 
and  he  shall  dwell  with  them."  The  peculiarity  of 
the  New  Jerusalem  will  be  "no  temple  therein,  for  the 
Lord  God  Almighty  and  the  Lamb  are  the  temple 
thereof. "     Dr.  Craven  writes  upon  this  :  — 

•'  In  the  old  Jerusalem  the  temple  was  at  once  the  dwell- 
ing place  and  the  concealer  of  Jehovah.  Though  present,  he 
was  not  visibly  present  —  in  presence  he  was  sheltered  by  the 
temple.  The  New  Jerusalem  shall  have  no  place  for  the 
sheltering  of  the  Lord  ;  for  she  shall  be  sheltered  by  him. 
He  shall  tabernacle  over  her.  Her  inhabitants  shall  dwell 
under  his  manifest  and  sheltering  light.  He  shall  be  her 
temple."  * 

The  inspired  account  of  the  place  of  the  New 
Jerusalem  is  as  follows  :  '  *  I  saw  a  new  heaven  and  a  new 
earth,  for  the  first  heaven  and  the  first  earth  are 
passed  away,  and  the  sea  is  no  more. "  ^  This  we  be- 
lieve refers  to  the  present  earth.  We  have  every 
reason  to  believe  that  this  planet  is  meant,  and  that 
the  re-creation  of  it  is  the  work  of  Christ.  We  are 
led  to  this  conclusion  from  considering  the  types  of 
the  great  conflagration.  The  flood  was  such.  The 
effect  of  this  was  the  destruction  not  of  the  planet, 
but  only  the  human  works  and  beings  upon  its  sur- 
face. So  in  the  fiery  flood  of  which  the  former  was  a 
type,  we  need  not  see  more  than  the  destruction  of 
the  surface  and  the  works  of  man  upon  it.  Further, 
the  words,  '*  The  sea  was  no  more,"  imply  the  same 

*  Lange's  Commentary,  Revelation,  New  York,  1874,  p.  387. 
2  Rev.  xxi.  I. 


384       CHRIST  IN  THE  ETERNAL  FUTURE. 

earth  where  the  sea  was,  otherwise  the  statement 
would  have  no  relevancy.  Still  further,  the  state- 
ment, **  The  tabernacle  of  God  is  with  men,"  implies 
God  coming  to  men  rather  than  their  removal  to  some 
other  place.  The  restoration  or  regeneration  of  the 
earth  is  in  full  accord  with  the  analogy  of  all  which 
has  gone  before,  in  the  creative,  spiritual,  and  resur- 
rective  work  of  Christ. 

To  merely  adandon  the  earth  as  a  fiery  mass  to 
burn  itself  out,  would  scarcely  be  in  line  with  the  pre- 
dictions of  complete  victory.  It  leaves  the  battlefield 
in  possession  of  the  enemy,  as  Dr.  George  Junkin 
says  :  — 

•'  Whereas  on  the  supposition  of  its  purification,  and  of 
redeemed  men,  and  his  glorious  Redeemer  returning  and  abid- 
ing upon  it,  in  a  state  of  felicity  superior  to  that  which  Satan 
at  first  disturbed,  the  triumph  of  God,  the  Saviour,  over  the 
powers  of  hell  has  here  an  everlasting  monument."  1 

Dr.  Charles  Hodge  writes  thus  :  — 

"The  destruction  here  foretold  is  not  annihilation.  The 
world  is  to  be  burnt  up,  but  combustion  is  not  a  destruction 
of  substance.  It  is  merely  a  change  of  condition  or  state. 
.  .  .  The  earth,  according  to  the  common  opinion,  that  is, 
this  renovated  earth,  is  to  be  the  final  seat  of  Christ's  king- 
dom."2 

There  are  many  scriptures  which  teach  this. 
Abraham  is  to  have  the  land  of  promise  *  *  for  an  ever- 
lasting possession."  Zion  is  to  be  **an  eternal  ex- 
cellency."    The  earth  is  *'to  be  inhabited  forever." 

The  work  of  Christ  in  this  preparation  of  the  earth 
for  its  eternal  use,  we  call  the  new  creation.  He 
himself  speaks  of  it  in  these  words:  ''  Behold  I  make 
all  things  new."  This  is  far  more  than  "  the  restora- 
tion of  all  things."  That  means  the  return  to  the 
Edenic  condition  which  took  place  in  the  millennium. 
But  a  repaired  world  is  far  from  the  idea  of  this  greater 

^"Lectures  on  Prophecy,  "  p,  312. 

2  Systematic  Theology,  New  York,  1873,  Vol.  3,  p.  854. 


CHRIST  IN  THE  ETERNAL  FUTURE.       385 

state  and  work.  It  is  a  regeneration,  being  born 
again.  The  earth  must  pass  through  the  same  proc- 
ess as  ourselves,  and  become  a  new  creation.  The 
earth  would  be  left  by  its  fiery  baptism  very  much  in 
its  original  state.  Indeed  Jeremiah  in  his  view  of  the 
earth  given  him  in  this  time,  describes  it  in  the  same 
language  as  that  of  Genesis.  *'  I  beheld  the  earth  and, 
lo,  it  was  waste  and  void,  and  the  heavens  and  they 
gave  no  light. "  ^  The  statement,  ' '  There  was  no  more 
sea,"  tells  us  a  very  different  state  of  earth  is  to  exist 
not  only  on  the  surface  of  the  earth  but  above  it.  The 
fires  of  the  last  day  will  vaporize  the  waters  of  the 
oceans,  and  unless  removed  elsewhere,  these  vapors 
would  be  suspended  as  a  canopy  over  the  earth  or  in 
rings  or  circles,  as  is  the  case  with  some  of  the  stars  ; 
Saturn  for  example.  This  will  undoubtedly  produce 
very  different  climatic  conditions.  The  result  of  the 
earth's  fiery  baptism  will  be  the  entire  destruction  of 
every  form  of  evil,  physical  as  well  as  moral.  The 
countless  forms  of  disease  and  the  germs  by  which 
they  are  propagated,  will  be  completely  destroyed.  It 
will  be  earth's  purification.  Its  baptism  of  water  will 
be  followed  by  its  baptism  of  fire.  Through  these, 
the  earth  will  come  into  fellowship  with  the  great 
company  of  unfallen  worlds. 

In  the  new  creation,  Christ  will  simply  follow  the 
process  begun  in  the  old,  and  manifested  in  every 
phase  of  cosmical  and  spiritual  acting  all  along  the  ages. 
Christlieb  thus  states  this  principle  of  divine  acting  : — 

"  The  spiritual  life  of  Christ  breaks  forth  in  a  manifesta- 
tion in  the  visible  world,  by  revivifying  the  bodies  of  those  that 
are  sanctified,  in  the  "first  resurrection."  In  the  succeeding 
general  resurrection,  an  act  of  Christ's  power  which  extends 
to  the  whole  of  the  corporeal  world,  and  introduces  the  great 
mundane  catastrophe,  as  well  as  in  the  formation  of  a  new 
heaven  and  earth,  this  grand  and  gradual  process  of  the 
world's  renewal  has  its  fitting  consummation."  2 

*  Jer,  iv.  23;  Gen.  i.   i. 

**  Modern  Doubt  and  Christian  Belief." 

25 


386       CHRIST  IN  THE  ETERNAL  FUTURE. 

We  may  expect  to  see  a  world  filled  with  the  prod- 
ucts of  creative  work  in  the  animal  and  plant  spheres. 
They  were  not  out  of  place  in  Eden,  nor  will  they  be 
here.  There  is  no  sin  in  organic  things,  nor  does  it 
come  from  them.  All  nature,  as  in  our  first  chapter 
has  been  seen,  is  holy  to  the  Lord.  The  efforts  of 
every  spot  left  free  to  the  operation  of  nature,  to  be- 
come filled  with  life  and  verdure,  to  obliterate  the 
ravages  of  man,  and  to  restore  all  things,  tells  us  a 
little  of  what  we  may  expect  when  God  gives  the 
word  for  a  perfect  work.  There  will  not  be  a  barren 
spot,  not  a  noxious  weed  or  insect. 

The  descent  of  the  New  Jerusalem  from  heaven 
to  earth  is  accompanied  by  the  words  of  a  voice  from 
the  Throne,  which  is  within  the  city,  saying,  ' '  Be- 
hold, the  tabernacle  of  God  is  with  men,  and  he  shall 
dwell  with  them,  and  they  shall  be  his  peoples,  and 
God  himself  shall  be  with  them,  and  be  their  God  ; 
and  he  shall  wipe  away  every  tear  from  their  eyes  ; 
and  death  shall  be  no  more ;  neither  shall  there 
be  mourning  nor  crying,  nor  pain  any  more  ;  the 
first  things  are  passed  away.  And  he  that  sitteth 
on  the  throne  said.  Behold,  I  make  all  things  new."^ 
The  first  plain  teaching  of  this  divine  message  direct 
from  the  throne  of  God  is  that  when  the  New  Jerusa- 
lem descends  to  the  new  earth,  it  finds  people  already 
there.  It  is  an  inhabited  earth  to  which  it  comes. 
It  does  not  bring  this  population  with  it.  They  are 
evidently  not  a  part  of  the  great  body  who  are  in  the 
city.  Indeed,  the  fact  that  the  city  comes  to  them 
and  that  this  coming  of  the  city  and  God  is  to  them 
the  great  event,  shows  plainly  that  they  are  on  earth. 
It  is  stated  they  are  not  to  inhabit  the  city,  but  to 
live  in  the  light  of  it.  When  we  remember  that  the 
city  comes  from  heaven,  while  this  company  is  of 
the  earth,  there  is  in  connection  with  all  before  said, 
a  plain  inference  that  they  are  different   in   nature 

^  Rev.  xxi.  3-5. 


CHRIST  IN  THE  ETERNAL  FUTURE.       38/ 

also.  This  conclusion  is  more  certain  from  the  state- 
ments made  concerning  them. 

The  terms  applied  to  these  residents  of  the  new 
earth  are  peculiar  and  very  different  from  those  ap- 
plied to  the  residents  in  the  city  itself.  The  inhabit- 
ants of  the  earth  to  whom  the  city  comes,  and  to 
whom  God  comes  with  it,  are  spoken  of  as  ''men" 
and  **  peoples,"  and  they  are  spoken  of"  in  connection 
with  tears  and  death  and  mourning  and  crying  and 
pain,  all  of  which  it  is  said  are  now  to  cease.  The 
tears  are  to  be  wiped  from  their  eyes.  If  these  are 
resurrected  persons,  these  allusions  and  declarations 
seem  very  strange.  Wiping  away  all  tears  from  the 
faces  of  risen  saints  is  something  wholly  irreconcilable 
with  their  nature  and  state.  The  promise  of  banish- 
ing death  from  those  who  have  gotten  the  victory  over 
death  by  resurrection,  is  also  incongruous,  and  so  is 
the  promise  of  no  mourning,  crying,  or  pain.  The 
further  state  of  these  is  indicated  by  the  expression, 
"The  kings  of  the  earth."  The  risen  saints  would 
scarcely  be  so  spoken  of  either  by  this  title,  or  as  bring- 
ing their  glory  into  the  city  where  they  constantly 
abide.  It  is  further  said,  ''They  shall  bring  the 
glory  and  honor  of  the  nations  into  it."^ 

Dr.  Elijah  R.  Craven  writes  on  this  as  follows  :  — 

"We  should  distinguish  between  the  citizens  of  the  city 
and  the  nations.  The  former  are  risen  and  glorified  saints 
who  constitute  the  Bride,  the  governors  of  the  new  creation. 
The  latter  are  probably  men  in  the  flesh  who  '  walk  in  the 
light  of  the  city,'  who  'bring  their  glory  and  honor  into  it,' 
and  who  are  healed  (or  kept  in  health)  by  the  leaves  of  the 
Tree  of  Life,  ^  i.  e.,  who  are  under  its  instruction.  .  .  .  The 
nations  will  consist  of  men  in  the  flesh,  freed  from  sin  and 
the  curse,  begetting  a  holy  seed  and  dwelling  in  blessedness 
under  the  government  of  the  New  Jerusalem.  They  will  not 
be  the  offspring  of  the  glorified  saints,  who  '  neither  marry 
nor  are  given  in  marriage,'  but  the  descendants  of  those  who 
live  in  the  period  of  the  millennial  kingdom.   .  .   .  The  same 

^  Rev.  xxi.  26.  ^  Rev.  xxi,  24-27 ;  xxii.  2. 


388       CHRIST  IN  THE  ETERNAL  FUTURE. 

almighty  power  that  conveyed  Noah  and  his  family  across 
the  waters  of  the  first  deluge,  can  bear  other  families  across 
the  fiery  floods  of  the  second.  It  may  be  retorted  that  there 
is  no  promise  of  such  a  miracle.  That  there  is  no  expressed 
promise  is  admitted,  but  the  divine  prediction  of  an  event 
ever  implies  the  promise  of  a  sufficient  cause.  "^ 

Part  of  the  original  curse  on  man  was  reversed 
after  the  flood,  as  we  noted  in  the  covenant  made 
with  Noah :  •  *  I  will  not  again  curse  the  ground  any 
more  for  man's  sake. "  ^  The  curse  upon  creation  is 
removed  at  the  millennium  as  Paul  says  :  ''The  Crea- 
tion itself  also  shall  be  delivered  from  the  bondage 
of  corruption  into  the  liberty  of  the  glory  of  the  chil- 
dren of  God."^  But  the  curse  of  a  sinful  nature 
remained  upon  man.  This  is  now  removed  in  the 
beginning  of  the  eternal  ages  by  the  edict  from  the 
Throne:  ''Behold,  the  tabernacle  of  God  is  with 
men,  and  he  shall  dwell  with  them,  and  they  shall 
be  his  peoples,  and  God  himself  shall  be  with  them, 
and  be  their  God  ;  and  he  shall  wipe  away  every 
tear  from  their  eyes,  and  death  shall  be  no  more  ; 
neither  shall  there  be  mourning,  nor  crying,  nor  pain 
any  more  ;  the  first  things  are  passed  away.  And 
he  that  sitteth  on  the  throne  said,  Behold,  I  make 
all  things  new."*  In  this  there  is  a  complete  reversal 
of  the  original  curse  in  all  its  relations.  First,  the 
communion  and  presence  of  God  is  restored.  Sec- 
ond, sorrow  and  suffering  are  removed,  and  death  is 
banished.  The  final  sentence  shows  the  complete- 
ness of  the  restoration  :  "  TJie  first  tilings  a^'e  passed 
aivay ;''  "Behold  I  make  all  things  new."  The 
original  curse  is  now  completely  abolished.  Human- 
ity is  at  last  free  from  sorrow,  suffering,  and  sin. 
In  each  individual  the  spirit  dominates  soul  and  body, 
and  both  are  glorified  thereby,  and  brought  by  this 
control  of  the  spiritual  nature  into  unity  with  all  other 

*Lange's  Commentary,  Revelation,  p.  391.  '^  Gen.  viii.  21. 

3  Rom.  viii.  21  *  Rev.  xxi.  3-5. 


CHRIST  IN  THE  ETERNAL  FUTURE.       389 

beings,  all  of  whom,  because  of  this  spiritual  nature 
and  its  supremacy,  and  through  it  as  the  channel  of 
communication  and  life  are  brought  into  immediate 
and  full  connection  with  God  through  the  flow  of  the 
Holy  Spirit.  In  this  state  every  physical  act  is  fault- 
less and  every  exercise  of  the  mind  is  holy.  All  are 
filled  with  the  fulness  of  God. 

These  are  then  restored  humanity  entering  the 
new  earth.  They  are  what  Adam  was  before  he  fell, 
and  therefore  are  lit  for  the  presence  of  God,  who  can 
now  resume  the  original  fellowship  of  Eden  so  long 
interrupted.  This  will  be  the  perfect  restoration  of 
humanity  never  before  secured.  It  will  be  a  victory 
not  to  be  secured  otherwise.  The  resurrection  is 
victory  over  death,  but  man  must  die  in  order  to  rise. 
The  translation  of  living  believers  saves  man  by  lift- 
ing him  above  mortality  into  another  sphere.  The 
great  restoration  of  the  race  gives  him  spirituality  and 
immortality  in  his  own  sphere.  It  makes  natural 
man  superior  to  the  power  of  death  and  sin.  There 
is  bestowed  upon  the  restored  race  more  than  Adam 
enjoyed.  By  the  death  of  Christ  the  spiritual  power 
of  sin  was  destroyed.  In  the  millennium  the  social 
dominion  of  sin  is  removed.  By  the  eternal  edict 
from  the  Throne,  that  in  man  which  responds  to 
the  attack  of  temptation,  is  removed.  Man  will  be 
physically,  psychically,  and  spiritually  perfect.  The 
first  man  was  of  the  earth,  earthy,  but  he  is  so  no 
longer.  By  the  edict  from  the  Throne,  he  is  made 
new.  If  God  is  to  be  glorified  in  the  eternal  state 
by  material  creatures  and  beauties  in  nature,  why 
not  by  the  crowning  work  of  creation,  perfected  man  } 
To  lay  man  aside  in  the  hour  of  final  victory,  would 
be  to  acknowledge  a  mistake  in  his  creation  or  a  de- 
feat in  his  redemption.  The  perfection  of  the  new 
earth  will  require  the  perfection  of  man  in  all  his 
relationships  and  faculties. 

There  are  some  objections  to  this  view  which  we 


390      CHRIST  IN  THE  ETERNAL  FUTURE. 

should  consider  here.  The  first  is  the  scripture  which 
says,  * '  Flesh  and  blood  cannot  inherit  the  kingdom 
of  God,  neither  doth  corruption  inherit  incorruption.  "^ 
Paul  is  speaking  here  of  unregenerate  man  and  the 
necessity  of  a  resurrection  for  the  admittance  of 
such  into  the  kingdom  of  God.  The  persons  we 
speak  of  are  regenerate,  and  they  are  not  *  •  corruption  " 
in  any -sense.  The  body  of  Adam  was  not  ''corrup- 
tion." It  was  in  the  kingdom  of  God  also.  The  place 
in  the  kingdom  to  which  Paul  refers  above,  however, 
is  that  of  sovereignty  in  the  kingdom,  which  is  not  the 
place  of  the  restored  race.  They  are  not  rulers  but 
subjects.  They  are  no  doubt  the  millennial  popula- 
tion which  must  under  the  conditions  of  peace,  plenty, 
health,  and  holiness  have  assumed  immense  propor- 
tions. These  are  not  after  spoken  of  as  either  killed 
or  translated.  The  vast  population  of  earth  did  not 
all  join  the  last  apostasy,  we  may  feel  sure.  No 
account  of  their  subsequent  history  is  given  us.  All 
that  were  sinful  were  no  doubt  slain,  and  joined  the 
dead  who  appeared  for  judgment.  But  these  others 
were  not  dead,  and  doubtless  passed  over  into  the 
new  earth  as  living. 

There  seems  at  first  something  incongruous  in  the 
idea  of  there  being  a  race  of  human  beings  living  as 
now,  and  increasing  in  the  eternal  ages.  This  comes 
partly  from  preconceived  opinions  as  to  the  future 
state.  There  is  nothing  in  Scripture  forbidding  the 
idea  of  material  beings  in  the  eternal  ages.  It  is  the 
leaven  of  heathenism  in  our  Christianity,  which  dep- 
recates the  material  as  inherently  sinful,  and  that 
true  holiness  can  only  be  obtained  by  abstraction  from 
all  this,  and  in  a  state  of  etherialism  hereafter.  A 
mystical  state  has  come  to  be  considered  as  the  nec- 
essary condition  for  purity.  Another  reason  comes 
from  considering  the  fall  as  having  consisted  in,  or 
having  led  to,  the  introduction   of  marital  relations. 

^  I  Cor.  XV.  50. 


CHRIST  IN  THE  ETERNAL  FUTURE.       39 1 

This  we  have  seen  has  no  foundation  in  Scripture. 
Such  relations  and  the  propagation  of  the  race  were 
contemplated  in  the  creation  of  man,  as  the  following 
scripture  states  :  '  *  And  God  created  man  in  his  own 
image,  in  the  image  of  God  created  he  him  ;  male  and 
female  created  he  them.  And  God  blessed  them  ; 
and  God  said  unto  them,  Be  fruitful,  and  multiply,  and 
replenish  the  earth.  "^  Here  is  express  command  be- 
fore the  fall  for  the  propagation  of  the  race.  What 
was  right  and  fitting  in  the  original  Eden,  is  also  fit- 
ting in  the  new  earth.  There  was  here  contemplated 
the  holy  increase  of  the  race  of  man,  and  their  gradual 
fining  of  the  earth. 

There  is  another  essential  reason,  however,  why 
we  must  consider  these  to  be  earthly  people.  There 
is  called  for  by  the  whole  plan  of  God  as  we  have 
seen  it,  and  by  numerous  passages,  the  idea  of  con- 
stant increase  in  the  numbers  of  the  people  of  Christ 
during  the  ages  of  eternity.  The  Scriptures  declare, 
*  *  Of  the  increase  of  his  government  and  of  peace  there 
shall  be  no  end."^  We  cannot  conceive  of  the  work 
of  God  coming  to  a  stand  as  to  the  number  of  his 
people,  no  matter  what  the  extent  of  their  individual 
advancement  might  be.  The  whole  law  of  God  in 
nature  and  in  grace  is  increase.  We  have  followed 
this  progress  from  the  beginning,  and  seen  not  only 
advance  in  the  character  of  the  individuals,  and  the 
manifestations  of  God's  character  and  grace,  but  the 
spread  of  the  work  of  God  numerically  among  men. 
It  is  wholly  irreconcilable  with  the  apparent  plan  of 
divine  action,  to  suppose  this  increase  will  stop  when 
the  full  victory  of  Christ  over  sin  is  gained.  It  leaves 
the  great  scheme  of  redemption  narrowed  to  those 
gathered  out  of  mankind  who  remain  thereafter  a 
fixed  number.  Christ  could  create  new  beings,  but 
these  would  not  be  the  race  which  he  purchased 
with  his  blood.     The    same    scriptures  which  speak 

1  Gen.  i.  27,  28.  '  Isa.  ix.  7. 


392      CHRIST  IN  THE  ETERNAL  FUTURE. 

of  the  perpetuity  of  the  earth  also  speak  of  the  con- 
tinuance of  the  ordinances  and  people  of  the  earth. 
The  covenant  was  made  for  "  perpetual  generations." 
The  new  earth  is  described  in  this  state  by  Bick- 
ersteth : — 

"  And  easily  we  found 
Each  haunt  to  memory  dear  of  pilgrim  days, 
Each  hill  and  valley ;  for  the  flood  of  fire 
Which  wrapped  the  earth  in  its  baptismal  robe, 
Had  purged,  not  changed  its  lineaments  ;  as  once 
The  deluge  of  great  waters  overwhelmed 
All  life,  except  the  cradled  church,  but  left 
Creation's  landmarks  and  the  river  beds 
Coasting  the  land  of  Shinar  undisturbed. 
The  wastes  of  ocean  only  were  no  more, 
Nor  wastes  of  sand,  nor  aught  of  barrenness  ; 
And  yet  the  earth  through  all  her  vast  expanse  ' 
Of  golden  plains  and  rich  umbrageous  hills 
Already  seemed  too  narrow  for  the  growth 
Of  her  great  family  ;  so  quick 
The  virtue  of  her  Maker's  law,  when  once 
Sin's  crushing  interdict  was  disannulled. 
That  primal  law,  '  Be  fruitful ;  multiply 
Your  joys  ;  replenish  and  subdue  the  earth.'  "  * 

There  is  diversity  in  the  population  of  the  new 
earth.  We  read  in  the  account  of  the  descent  of  the 
New  Jerusalem  to  earth:  "They  shall  be  his  peo- 
ples." The  plural  in  the  form  of  the  latter  word  is 
very  significant.  Not  a  single  people,  but  many  fami- 
lies of  peoples.  The  same  is  also  expressed  by  the 
plural  form  of  the  word  '  •  nations. "  There  is  govern- 
mental life  in  the  new  earth.  The  Scripture  speaks 
of  the  "kings  of  the  earth."  This  gives  us  the  idea 
of  self-government  to  some  degree.  These  kings  are 
not  the  saints  who  occupy  the  higher  relations  to  the 
earth,  but  their  own  rulers  in  subordination  to  the 
rule  of  Christ  and  his  assistants.  There  is  diversity 
of  gifts  and  place  in  the  new  earth.  There  is  no  such 
idea  in  the  Scriptures  as  a  common  level  of  character 
or  position  or  ability  in  the  descriptions  of  the  eter- 
nal state.      Such  ideas  of  leveling  come  from  below 

^  "Yesterday,  To-day,  and  For  Ever,"  book  xii.,  line  1482. 


CHRIST  IN  THE  ETERNAL  FUTURE.       393 

and  not  from  above,     A  state  of  pure  communism  is 
impossible  and  impracticable  anywhere. 

The  whole  picture  is  that  of  an  orderly  kingdom 
having  its  capital  city,  and  reigning  king  with  his 
immediate  family  and  court,  and  others  who  occupy 
positions  of  power  and  honor,  and  still  a  greater 
number  who  assist  in  many  ways,  and  still  larger 
numbers  who  have  no  such  special  honors,  but  have 
the  privileges  of  the  capital  city,  and  a  vast  num- 
ber of  subjects,  happy  in  being  under  such  a  king. 
It  is  a  wholly  natural  life  and  state  altogether  differ- 
ent from  the  unnatural  and  unscriptural  idea  of 
heaven,  which  is  a  mixture  of  heathenism,  spiritual- 
ism, poetry,  and  rationalistic  theology. 


A  great  fact  is  brought  to  our  attention  by  astron- 
omy. Besides  the  elementary  unity  of  the  universe, 
it  has  also  an  organized  unity.  It  is  one  in  its  whole 
construction  and  motion.  It  is  one  vast  mechanism. 
We  can  understand  this  by  beginning  at  the  unit,  for 
us,  of  the  stellar  universe.  Our  earth  is  the  center 
of  a  system  consisting  of  itself  and  a  single  satellite  — 
the  moon.  This  is  a  type  of  the  whole  existing  uni- 
verse, as  the  latest  conclusions  of  astromony  seem 
to  indicate.  This  earth  system  is  itself  related  as  a 
satellite  to  a  greater  orb,  the  sun,  around  which  earth 
revolves,  drawing  its  satellite  with  it.  But  the  sun 
is  only  a  member  of  a  greater  system  of  which  it  is 
but  a  single  sun  of  many  others,  all  revolving  around 
a  greater  sun.  This  whole  sun  system  is,  it  is  be- 
lieved, also  involved  in  a  vast  system  of  such  sun 
systems,  all  revolving  about  some  distant  center  to 
us,  unknowable  in  the  present  state  of  knowledge. 
We  have  every  reason  to  believe  that  the  whole 
existing  universe  of  worlds,  however  far  it  extends, 
is  one  great  mechanism  revolving  about  the  throne 
of    God,    from    whence    they  get  the   power  we   call 


394       CHRIST  IN  THE  ETERNAL  FUTURE. 

gravity,   and  other  forces,    and   by  which  all  is  kept 
in  being. 

This  suggests  a  view  as  to  the  meaning  of  the 
expression,  **the  new  heavens,"  which  are  to  accom- 
pany the  new  earth.  We  read  of  there  being  no 
longer  need  of  the  sun,  and  the  inference  is  that  this 
familiar  orb  is  no  longer  present.  The  sun  in  Scrip- 
ture is  associated  with  earthly  things.  In  Ecclesi- 
astes,  ' '  under  the  sun  "  is  wholly  the  earthly  view. 
The  sun  is  the  source  of  the  calamities  in  two  of  the 
plagues  poured  upon  the  earth  in  judgment.  It 
would  be  then  fitting  if  earth  were  to  be  released 
from  its  grasp.  We  know  this  earth  is  not  the  center 
of  the  universe,  but  on  the  contrary  very  far  from 
it,  in  a  corner  of  the  universe,  in  fact,  where  stars  are 
comparatively  few  and  far  between.  Yet  it  is  to  be 
the  site  of  the  city  and  throne  of  God.  John  beholds 
the  latter  coming  down  from  heaven.  The  same 
effect  would  be  produced  if  the  earth  was  caught  up 
to  heaven.  It  would  be  seen  then  as  if  coming  down 
from*  God.  Will  this  be  the  case  ?  Will  this  poor, 
little,  sinful,  dark  earth  itself  be  taken  into  the  bosom 
of  God  ?  To  be  caught  away  from  the  scenes  of  its 
suffering  and  sin  in  a  physical  rapture,  would  be  fol- 
lowing out  the  spiritual  method  in  the  translation 
of  the  saints.  There  are  cosmical  reasons,  too, 
which  seem  as  if  some  such  change  would  be  re- 
quired. It  would  give  to  the  new  earth  the  new 
heavens  mentioned.  This  would  make  the  scene 
of  Calvary  the  center  of  the  universe.  No  longer 
would  any  wonder  at  the  small  and  distant  earth 
as  the  sphere  of  such  tremendous  events.  The  cen- 
ter of  the  universe  would  be  earth,  the  site  of  the 
throne  of  God.  This  would  complete  the  work  of 
Christ  for  earth  as  well  as  for  man.  To  see  every 
particle  of  the  world  he  died  upon,  lifted  up  into 
the  regions  of  eternal  bliss,  and  given  up  to  God  for- 
ever, would  complete  redemption. 


CHRIST    IN    THE    ETERNAL    FUTURE.'  395 

The  closing  scene  of  the  work  and  age  of  redemp- 
tion is  thus  described  :  ' '  Then  cometh  the  end,  when 
he  shall  deliver  up  the  kingdom  to  God,  even  the 
Father  ;  when  he  shall  have  abolished  all  rule  and  all 
authority  and  power.  For  he  must  reign,  till  he  hath 
put  all  his  enemies  under  his  feet.  The  last  enemy 
that  shall  be  abolished  is  death.  For,  He  put  all  things 
in  subjection  under  his  feet.  But  when  he  saith,  All 
things  are  put  in  subjection,  it  is  evident  that  he  is 
excepted  who  did  subject  all  things  unto  him.  And 
when  all  things  have  been  subjected  unto  him,  then 
shall  the  Son  also  himself  be  subjected  unto  him,  that 
God  may  be  all  in  all."*  Christ  ever  acknowledged 
this  relation  of  himself  to  God:  ''The  Father  is 
greater  than  I  ;"  "The  Son  can  do  nothing  of  him- 
self, but  what  he  seeth  the  Father  doing  ;  for  what 
things  soever  he  doeth,  these  the  Son  also  doeth  in 
like  manner."^  All  this  is  explained  by  the  relation- 
ship of  Father  and  Son.  It  is  at  once  a  position  of 
equality  and  yet  subordination ;  equality  in  nature, 
subordination  in  action  and  office.  There  is  given 
here  by  Christ  the  last  and  full  and  eternal  example 
in  his  hour  of  complete  triumph,  of  absolute  submis- 
sion to  God  over  all.  We  have  looked  at  great  public 
scenes  in  the  life  of  Christ  :  when  he  finished  creation  ; 
when  he  relinquished  primeval  glory  and  stepped  down 
and  into  human  life  and  was  born  into  the  world  ; 
when  he  hung  on  the  cross,  and  when  he  ascended  and 
was  received  on  high  ;  when  he  came  in  wrath  against 
the  enemies  of  God  and  man,  when  he  led  his  church 
to  the  throne  of  the  Majesty  on  high  ;  but  this  final 
scene  when  he  lays  at  the  feet  of  the  Father  the  com- 
plete results  of  the  full  work  for  man,  heaven,  and 
nature  is  the  climax  of  his  greatness.  In  taking 
his  place  at  the  feet  of  the  Father,  he  leads  all  in 
earth  and  heaven  to  the  same  place  of  submission  and 
blessing. 

1 1  Cor.  XV.  24-28.  ^  John  xiv.  28  ;  v.  19. 


396      CHRIST  IN  THE  ETERNAL  FUTURE. 

But  the  submission  of  all  things  to  the  Father  is  not 
the  cessation  of  his  work.  It  is  not  enough,  even  to 
satisfy  our  small  minds,  that  sin  and  its  effects  should 
be  banished  and  all  restored  as  at  first  to  be  even 
more  beautiful  and  holy  than  in  Eden.  We  think  and 
desire  to  know  and  see  more.  What  after  heaven  is 
fully  established  ?  How  shall  we  spend  eternity  ? 
What  will  be  the  work  of  Christ  during  the  endless 
aeons  ?  Our  knowledge  of  the  past  work  of  Christ 
leads  us  to  know  that  it  will  be  an  advance  in  extent 
and  kind.  The  climax  of  the  work  of  God  is  not 
reached.  Indeed  we  have  reason  to  believe  there  can 
be  no  climax  either  in  the  work  of  God  or  in  a  Chris- 
tian's experience.  But  where  is  the  field  for  a  greater 
work  than  saving  a  world  ?  What  can  be  greater 
than  redemption  ?  Where  will  Christ  find  a  field  for 
the  display  of  the  vast  powers  of  his  divine  nature  ? 
We  are  prepared  for  surprises  in  heaven,  and  there 
will  be  many  such.  There  is  some  light  possible  to  a 
thoughtful  mind  which  will  give  itself  to  the  consid- 
eration of  this  in  a  believing  and  desiring  frame  of 
mind.  Scripture,  Nature,  and  Christian  reason  help 
us  to  some  hints.  We  may  be  mistaken  in  our  at- 
tempts to  picture  the  future,  but  we  cannot  exaggerate. 
We  are  at  liberty  to  think  about  the  matters  of  the 
other  world,  and  urged  to  do  so,  and  to  set  our  affec- 
tions upon  them. 

In  studying  Christ  in  the  eternal  past,  we  consid- 
ered two  infinite  conceptions.  One  of  these  was  the 
great  fact  of  limitless  space.  There  is  no  possible 
or  conceivable  end  or  boundary  to  space.  We  can- 
not think  of  a  point,  no  matter  how  remote,  where 
there  is  not  farther  extension.  The  science  of  as- 
tronomy tells  us  that  wherever  space  extends,  there 
stars  exist,  beyond  our  farthest  point  of  observation. 
These  stars  are  worlds.  The  fixed  stars  are  suns  like 
our  own,  only  most  of  them  are  far  larger.  These 
suns  are  doubtless  surrounded  as  ours  is,  with  planets 


CHRIST  IN  THE  ETERNAL  FUTURE.       397 

like  our  earth.  The  spectroscope  shows  the  same 
elements  to  exist  in  the  sun  and  stars  as  in  our  earth, 
showing  not  only  a  common  origin,  but  a  similar 
constitution,  and  doubtless  similar  conditions.  The 
numbers  of  stars  or  suns  identified  and  counted  are 
far  up  in  the  hundreds  of  millions.  But  these  are 
only  a  fraction  of  those  within  range  of  our  vision, 
but  so  distant  as  to  appear  only  as  clouds.  Single 
points  have,  under  more  powerful  glasses,  separated 
into  clusters  of  stars,  and  the  clouds  have  proved  to 
be  universes. 

M.  Camille  Flammarion  thus  describes  the  view 
of  the  heavens : — 

•'  Let  us  imagine  that  we  thus  sail  a  miUion  years  with 
the  velocity  of  light,  186,000  miles  a  second.  Are  we  at  the 
confines  of  the  visible  universe  ?  See  the  black  immensities 
we  must  cross  !  But  yonder  new  stars  are  lit  up  in  the 
depths  of  the  heavens.  We  push  on  toward  them.  We 
reach  them.  Again  a  million  years  ;  new  revelations  ;  new 
starry  splendors  ;  new  universes  ;  new  worlds  ;  new  earths. 
What,  never  an  end  ?  We  are  at  the  vestibule  of  the  infinite. 
We  have  advanced  but  a  single  step.  We  are  always  at  the 
same  point,  —  the  center  everywhere,  the  circumference 
nowhere.  We  see  before  us  the  infinite  of  which  the  study 
is  not  yet  begun.  We  have  seen  nothing.  We  recoil  in 
terror.  We  might  fall  in  a  straight  line  during  a  whole 
eternity  nor  ever  reach  the  bottom.  It  is  infinite  in  all 
directions."  * 

All  this  is  the  work  of  Christ,  and  part  of  his  great 
plan,  whatever  it  is.  We  must  believe  in  the  unity 
of  the  divine  plan.  We  must  believe  in  purpose  in 
all  this  vast  creation.  We  must  also  believe  that  it 
is,  or  is  to  be,  the  scene  of  life.  It  is  true  of  every 
place  on  earth.  Earth,  air,  and  sea  swarm  with 
life.  So  must  that  vast  material  universe  in  the 
coming  ages,  if  not  now.  This  is  the  plan  of  God 
as  seen  in  all  nature.  These  stars,  however  beautiful 
they  may  be  to  sight  as  a  spectacle,  do  not  fulfil  the 
demands  of   reasonable  consideration  as  such.     The 

1"  Popular  Astronomy,"  New  York,  1894. 


398       CHRIST  IN  THE  ETERNAL  FUTURE. 

most  of  them  are  not  seen  by  man  at  all,  and  few 
more  than  dimly  seen  at  best.  While  it  is  true  that 
many  a  flower  blooms  and  fades  unseen,  and  many 
a  gem  lies  unknown  to  man,  yet  the  worlds  of  the 
heavens  are  so  great,  so  many,  that  knowing  God  as 
the  God  of  design  and  life  and  purpose,  we  are  irre- 
sistibly led  to  feel  these  great  and  innumerable  worlds 
are  to  be  the  scene  of  life  and  activity.  Further,  the 
same  arguments  lead  us  to  believe  they  must  be 
intended  as  the  spheres  of  intelligent  life,  of  beings 
who  can  enjoy  all  this,  and  think,  and  reason,  and 
glorify  the  Creator  of  all.  Here,  then,  is  the  field 
worthy  of  the  pov/ers  of  Christ,  boundless  space 
the  scene  of  the  work  of  Christ,  and  eternity  the 
duration  of  his  operation.  To  fill  these  worlds  with 
life  and  •  beauty,  to  people  them  with  living,  happy 
beings  as  the  new  earth,  is  a  work  worthy  of  Christ, 
and  which  will  be  work  for  eternity,  for  space  and 
duration  run  on  interminably  together.  The  predic- 
tion was,  * '  Of  the  increase  of  his  government  there 
shall  be  no  end."  Increase,  then,  is  the  work  of 
Christ,    and  here   is   its  sphere. 

We  ask  what  beings  will  inhabit  these  new 
worlds  ?  Christ  could  create  races  for  each  as  he 
did  man  for  earth.  He  could  also  repeat  the  work 
of  redemption  upon  each.  But  both  of  these  sup- 
positions seem  incredible.  Either,  as  said  before, 
would  be  a  break  in  the  continuity  of  the  divine  plan. 
It  would  be  a  departure  from  the  plan  as  we  have 
seen  it  unrolled  before  us,  in  which  each  age  grows 
out  of  the  preceding  and  leads  up  to  another,  and 
each  advances  upon  a  forecasted  plan.  Besides,  if 
other  races  were  created,  sin  might  come  to  them, 
and  other  and  greater  falls  take  place.  The  whole 
outlook  seems  to  comprehend  extension  of  the  work 
already  commenced. 

Looking  back  to  the  beginning,  we  conceived  the 
plan  of  God  to  be  the  production  of  a  race  of  beings 


CHRIST  IN  THE  ETERNAL  FUTURE.       399 

of  a  character  established  in  hoHness,  whom  he  could 
trust  under  all  circumstances,  and  to  whom  he  could 
commit  the  carrying  out  of  his  great  designs.  We 
noted  the  repeated  sowings  and  siftings  by  which 
such  a  race  was.  produced,  the  care  to  exclude  all 
tares  at  the  last  great  sifting.  We  are  irresistibly 
led  to  believe  God  has  some  great  purpose  in  man, 
aside  from  the  peopling  of  this  little  world.  It  has 
often  been  a  source  of  wonder  that  God  should 
choose  so  small  a  world  as  the  scene  of  Calvary, — 
that  in  a  universe  so  vast,  the  Almighty  God  should 
pass  by  all  those  great  worlds  and  come  to  this  small, 
distant,  and  inferior  earth,  and  here  display  his 
power  and  personality  as  the  story  of  the  Bible  de- 
clares. As  a  finality,  it  is  wholly  inexplicable,  but 
as  a  means  to  some  vast  purpose,  we  can  understand 
it.  The  purpose  has  been  intimated.  The  care  in 
selecting  the  seed,  the  time  in  preparation,  the  place 
at  the  beginning  of  the  eternal  future,  all  attest  the 
connection  of  earth  with  this  great  ultimate  purpose. 
Earth  is  but  a  seed-bed  from  which  God  will  people 
the  heavens.  This  purified  race  are  to  be  the  pro- 
genitors of  worlds  of  such  holy,  happy  creatures. 
If  our  view  of  the  preservation  of  a  human  race 
from  the  last  destruction  of  the  world,  in  their  earthly 
bodies,  is  correct,  some  sphere  for  the  accommoda- 
tion of  the  increase  of  the  race  will  be  required.  In 
a  thousand  years  they  would  so  increase  as  to  fill 
the  earth  far  beyond  the  present  most  crowded  parts. 
From  whatever  point  w^e  view  the  future  of  the  eter- 
nal age,  we  are  led  to  see  that  there  must  be  increase, 
and  room  for  it.  We  can  see  plainly  the  room  for 
the  spread  of  the  increase  and  the  increase  itself,  and 
there  seems  to  be  no  Scriptural  or  reasonable  objec- 
tion to  this.  Indeed,  the  Scripture  tells  us  plainly 
the  church  is  to  be  but  *'  a  kind  of  first-fruits  of  his 
creatures."^  If  sin  had  not  come  to  man,  some  pro- 
vision for  the  accommodation  of  the  race  in  the  cer- 
»  James  i.  18. 


400       CHRIST  IN  THE  ETERNAL  FUTURE. 

tain  event  of  their  finally  filling  the  earth,  would  have 
been  necessary ;  and  their  removal  to  some  other 
world  would  have  been  undoubtedly  effected.  In 
short,  the  plan  here  proposed  as  the  possible  design 
of  God  in  the  preparation  of  the  universe,  seems  to 
have  been  the  plan  from  eternity. 

One  of  God's  great  promises  will  be  fulfilled  liter- 
ally by  such  a  work  in  the  universe  as  we  have  de- 
scribed. The  promise  made  to  Abraham  was  five 
times  repeated.  The  first  giving  was  this  :  ' '  I  will 
make  thy  seed  as  the  dust  of  the  earth  ;  so  that  if  a 
man  can  number  the  dust  of  the  earth,  then  shall  thy 
seed  also  be  numbered. "  Again  the  promise  was  thus 
given  :  '•  And  he  brought  him  forth  abroad,  and  said, 
Look  now  toward  heaven,  and  tell  the  stars,  if  thou 
be  able  to  tell  them  ;  and  he  said  unto  him.  So  shall 
thy  seed  be."  It  was  his  faith  in  this  last  which 
brought  him  salvation.  It  was  again  repeated  :  **In 
blessing  I  will  bless  thee,  and  in  multiplying  I  will  mul- 
tiply thy  seed  as  the  sand  which  is  upon  the  sea 
shore."  God  again  repeats  it  near  the  end  of  his  life  : 
"  I  will  multiply  thy  seed  as  the  stars  of  heaven."  To 
Jacob  the  same  promise  is  given  :  ''Thy  seed  shall  be 
as  the  dust  of  the  earth  ;  "^  of  this  promise  Jacob  re- 
minds God  in  his  day  of  trouble.  This  applying  to 
the  seed  of  Jacob  alone,  vastly  increases  the  propor- 
tions of  the  promise.  This  was  figuratively  fulfilled  in 
the  age  of  Solomon  when,  as  the  scripture  says,  the 
children  of  Israel  were  as  the  sand  of  the  sea,  and 
later  when  Paul  tells  us  the  same.  But  here  in  this 
eternal  view  is  the  literal  fulfilment  of  the  promise 
upon  which  the  covenant  to  Abraham  was  based.  It 
is  not  rhetoric.  It  is  not  hyperbole.  It  is  actual 
certitude  that  if  the  worlds,  innumerable  as  astronomy 
tells  us  they  are,  should  be  peopled  as  the  earth  is 
and  will  be  in  the  time  of  blessedness,  the  actual  num- 
ber of  the  population  of  the  universe  would  be  as  in- 

^  Gen.    xiii.    i6  ;    xv.  5  ;    xxii.    17;    xxvi,  4  ;   xxviii.    14;  xxxij,  12. 


CHRIST  IN  THE  ETERNAL  FUTURE.       4OI 

numerable,  on  any  system  of  human  computation,  as 
the  sand  of  the  sea  or  the  dust  of  the  earth. 

The  mission  of  the  church  is  indicated  by  the 
recurrence  and  use  and  composition  of  the  number 
twelve.  It  is  t3^pical  of  the  completeness  of  God  in 
man.  It  is  the  multiple  of  three,  the  number  of  di- 
vine personality,  and  four,  the  number  everywhere 
indicating  humanity  and  universal  extension  and 
completion.  So  the  number  of  the  tribes  of  Israel 
and  of  the  apostles  is  twelve,  and  the  foundations  of 
the  city  and  the  gates  are  twelve,  and  the  dimensions 
are  measured  by  twelve.  In  the  previous  age  the 
number  of  perfection  was  seven,  three  added  to  four, 
—  God  added  to  man,  indicating  the  work  upon  the 
church  as  distinguished  from  the  work  with  the  church. 
In  the  eternal  state  the  progress  of  the  church  will 
be  multiplied  by  the  divine  ratio.  The  open  gates 
opening  to  all  quarters,  indicate  further  the  universal 
mission  of  the  church  in  eternity.  These  directions, 
east,  west,  north,  and  south,  are  sidereal  as  well  as 
geographical.  They  indicate  universality  as  to  other 
worlds  as  well  as  earth.  We  can  conceive  of  the 
saints  endowed  with  divine  or  angelic  power  of  flight, 
going  upon  m.issions  to  distant  worlds.  We  can  be- 
lieve their  responsibilities  will  extend  to  these  worlds. 
They  will  occupy  relations  of  superiority  as  well  as  of 
love  and  mercy.  Those  v/ho  saw  the  age  of  sin  and 
were  combatants  in  that  age  and  struggled  and  over- 
came, will  be  to  these  worlds  as  veterans  are  to  us. 
Their  numbers  cannot  be  added  to,  for  the  story  of 
sin  will  never  be  repeated,  we  feel  sure.  ^  Such  will 
occupy  a  position  unique  among  the  myriads  of  the 
universe.  They  may  become  world  rulers,  well 
trained  for  the  great  responsibility  by  their  lives  of 
struggle. 

This    view    opens    up    a    realm    for    vast    pos- 
sibilities of    attainment   as    well    as  accomplishment. 
These  thoughts  will  show  us  that  eternity  is  not  the 
26 


402       CHRIST  IN  THE  ETERNAL  FUTURE. 

vague  and  empty  sphere  some  imagine,  that  the 
other  life  and  world  may  be  so  full  of  histories  of  peo- 
ples, nations,  worlds,  and  events,  as  will  make  our 
earth  story  seem  brief  and  small.  So  not  only  limit- 
less extension  but  endless  variety  are  in  the  prospect. 
There  will  be  the  rise  of  problems  for  solution,  emer- 
gences to  meet,  great  designs  to  plan,  conditions  to 
provide  for.  To  the  three  infinities, —  God,  duration, 
and  space, —  we  must  add  another, — infinite  possi- 
bilities. 

The  work  of   the    church  in   the   eternal  ages  is 
thus  described  by  Bickersteth  :  — 

'*  Ceaseless,  indeed,  our  ministry,  and  limitless 
The  increase  of  that  government  and  peace, 
Messiah's  heritage  and  ours.     For  as 
Our  native  orb  ere  long  too  strait  became 
For  its  blest  habitants,  not  only  some 
Translated  without  death,  for  death  was  not, 
As  Enoch  joined  the  glorified  in  light  ; 
But  at  the  voice  of  God,  the  stars,  which  rolled 
Innumerous  in  the  azure  firmament, 
By  thousands  and  ten  thousands,  as  he  spake 
Six  words  of  power,  the  seventh,  it  v/as  done, 
Were  mantled  and  prepared  as  seats  of  life  ; 
And  it  was  ours  to  bear  from  earth  and  plant. 
Like  Adam,  in  some  paradise  of  fruits 
The  ancestors  of  many  a  newborn  world, 
Like  Adam,  but  far  different  issue  now, 
Sin  and  the  curse  and  death  forever  crushed. 
And  thus  from  planet  on  to  planet  spread 
The  living  light.     As  when  some  white-robed  priest 
Himself,  surrounded  by  his  acoylites. 
In  some  vast  minster,  from  the  altar  fire 
Lighting  his  torch,  walks  through  the  slumbrous  aisles. 
And  kindles,  one  by  one,  the  brazen  lamps 
That  on  the  fluted  columns  cast  their  shade, 
Or  from  the  frescoed  ceiling  hang  suspense. 
Until  the  startled  sanctuary  is  bathed 
In  glory,  and  the  evening  chant  of  praise 
Floats  in  the  radiance  ;  so  it  was  in  heaven ; 
God's  temple,  the  expectant  firmament. 
Hung  with  its  lamps,  innninerahle  stars  ; 
The  Priest,  Messiah  ;  earth,  the  altar  flame ; 


CHRIST  IN  THE  ETERNAL  FUTURE.       403 

Angels  and  saints,  the  winged  messengers  ; 
And  that  great  choral  eucharist,  the  hymn 
Of  all  creation's  everlasting  praise."  ^ 

The  nature  of  the  perfected  relationship  of  kll 
things  to  each  other  and  to  God  is  intimated  in  this 
scripture  :  ' '  For  this  cause  I  bow  my  knees  unto  the 
Father,  from  whom  every  fatherhood  in  heaven  and 
earth  is  named. ""  The  term  ' '  Fatherhood "  is  descrip- 
tive of  all  relationships  from  that  of  the  Godhead 
down  through  all  things.  Every  family  is  a  reproduc- 
tion of  the  Godhead.  All  its  persons  are  represented 
there.  The  family  is  made  in  the  image  of  God. 
It  is  a  copy  of  the  heavenly  family.  This  plan  of 
organization  is  universal.  It  is  the  divine  plan  for 
this  and  all  worlds.  We  see  the  organization  of  all 
things  on  the  paternal  plan.  Emperors,  kings,  presi- 
dents, are  but  fathers  in  their  office,  and  should  be  in 
their  action.  They  are  but  successors  of  the  patriarch, 
who  was  but  the  tribe  father.  The  apostle  intimates 
the  heavenly  hosts  are  arranged  upon  the  same  great 
divine  plan  of  the  family.  Indeed,  we  read  of  the 
heavenly  Eldership,  and  we  know  of  superior  rulers 
among  the  angels.  Still  lower  in  the  scale  is  the 
innumerable  fatherhoods  of  nature.  All  plants,  in- 
sects, and  animals  are  arranged  in  fatherhoods. 
Every  parent  bird  or  creature  with  its  circle  of  de- 
pendent little  ones  is  but  a  transcript  of  the  great 
Fatherhood  over  all.  The  very  inorganic  things 
show  the  same  arrangement.  The  solar  system  is 
but  a  fatherhood  of  worlds.  The  whole  universe  of 
material  things  is  arranged  upon  the  one  plan. 

The  first  reference  of  the  apostle  in  this  use  of  the 
term  of  fatherhood  is  to  the  church.  It  is  arranged 
on  earth  after  the  fashion  of  a  family.  The  church  is 
still  patriarchal.  The  more  closely  the  church  con- 
forms to  the  model  of  the  family,  the  more  closely  it 

1  "Yesterday,  To-day,  and  For  Ever,"  book  xii,  line  600. 

2  Eph.  iii.  14,   15,  marginal  reading. 


404      CHRIST  IN  THE:  ETERNAL  FUTURE. 

conforms  to  the  ideal  form  as  well  as  state.  This 
arrangement  of  the  church  in  fatherhoods  is  to  con- 
tinue in  the  eternal  state.  We  must  not  suppose 
the  church  to  be  in  heaven  one  undivided,  unarranged 
mass.  It  will  have  its  subdivisions  and  lesser  and 
greater  parts.  There  will  be  rule  among  the  saints 
as  well  as  by  them.  There  must  be  such  order  for 
the  perfect  state  as  well  as  for  this  present  condition. 
Abraham  is  the  head  of  such  a  fatherhood.  Many  of 
his  seed  will  thus  address  him.  Paul  has  such  a 
position  to  us  Gentiles.  We  are  his  spiritual  chil- 
dren. Doubtless  he  will  be  considered  worthy  of 
headship  over  those  who  followed  him  as  he  did 
Christ.  This  is  the  relationship  of  the  apostles  de- 
clared by  Christ  when  he  promised  they  should  sit  on 
thrones  judging  the  twelve  tribes  of  Israel.  The  posi- 
tion is  that  of  a  fatherhood  rather  than  that  of  mere 
authority  of  superior  position.  So  on  down  the  line 
of  the  church,  we  can  see  an  orderly  system  estab- 
lished by  the  bonds  of  affectionate  allegiance  to  those 
appointed  in  the  wisdom  of  God  to  have  the  duties 
and  position  of  the  fatherhoods  of  the  heavenly 
church. 

These  many  fatherhoods  are  to  be  brought  into 
perfect  condition  as  to  each  other,  and  into  unity  with 
the  Father  over  all.  The  perfection  of  nature,  man, 
and  heaven  is  contemplated  in  the  consummation  of 
all  things.  Every  fatherhood  having  been  made 
complete  in  itself  will  then  be  made  part  of  the  one 
Fatherhood.  It  implies  not  only  the  authority  of  God 
over  all,  but  the  right  relation  of  all  things  to  God. 
This  is  the  work  of  Christ.  To  effect  this  he  came 
and  died  and  lives  and  is  coming  again.  This  will  be 
the  effect  of  the  whole  work  of  redemption.  The  title. 
Father,  expresses  God's  nature  and  rule  and  work  as 
no  other  does.  It  was  brought  to  us  by  Christ.  It 
was  the  name  for  God  constantly  on  the  lips  of  Christ. 
It   expressed   not    only  his  own   relationship,  but  the 


CHRISt  IN  THE  ETERNAL  FUTURE.       405 

ideal  state  he  had  in  mind  and  for  which  he  strove. 
It  is  all  inclusive  of  the  attributes  and  ofBces  of  God. 
He  is  therein  Creator,  Preserver,  Ruler,  and  final 
Judge. 

In  the  Fatherhood  of  God  there  w^ill  be  established 
the  perfect  theocracy,  —  God  reigning  absolutely  and 
directly  over  all.  The  relationship  is  described  in  the 
preceding  scriptures.  The  order  is  God  the  Father, 
Christ,  the  glorified  saints  arranged  in  closer  or  wider 
circles  in  the  New  Jerusalem,  then  the  angelic  hosts 
of  many  and  varying  offices,  then  the  myriads  of  hu- 
manity and  innumerable  worlds  of  organic  and  inorganic 
nature,  all  permeated  by  the  Spirit  of  God,  and  living, 
moving,  and  having  their  being  by  the  life  of  God 
through  the  Holy  Spirit  and  directed  by  the  will  of 
God,  in  perfect  unison,  every  thought  and  act  respon- 
sive to  the  mind  of  God.  This  is  the  goal  of  all 
things.  It  was  in  the  mind  of  the  apostle  when  he 
wrote:  ''That  God  may  be  all  in  all."  To  have 
a  part  in  this  infinity  of  existence,  happiness,  holiness, 
and  achievment  is  the  possibility,  yea,  the  certainty, 
on  divine  conditions  of  this  life  we  live. 

Eternity,  as  we  have  noted,  consists  of  successive 
ages.  If  the  belief  of  the  Jewish  church  and  of  the  an- 
cient Christian  church  is  right,  the  whole  history  of 
man  is  but  a  week  of  which  the  millennium  is  the 
Sabbath.  "  A  thousand  years  are  with  the  Lord  as 
one  day."  If  this  is  the  case,  there  may  come  in  the 
great  weeks  of  eternity,  the  Sabbaths  of  universal 
rest  and  worship,  when  by  some  means,  even  now 
beginning  to  be  understood,  by  the  mutual  relation 
of  light  and  sound,  all  the  universe  may  come  into 
one  accord  in  great  anthems  of.  praise,  and  the 
"music  of  the  spheres"  be  more  than  a  figure  of 
speech. 

God  gave  his  ancient  people  the  model  social 
state    and    worship.      The    worship    of    Israel  may 


4o6      CHRIST  IN  THE  ETERNAL  FUTURE. 

yet  be  repeated  on  a  universal  scale.  The  yearly 
feasts  may  be  but  figures  of  the  great  feasts  of  eter- 
nity, when  representatives  of  v^orlds  will  gather  to 
the  new  Jerusalem  to  celebrate  a  Saviour's  dying 
love  and  reigning  power  and  glory.  There  may  be 
great  years  of  rest,  when  even  the  bliss  of  eternity 
will  be  multiplied.  There  may  come  great  jubilees 
in  the  eternal  cycles,  when  even  greater  gifts  shall  be 
given,  and  perhaps  myriads  raised  from  lower  to 
higher  places  of  glory  and  power,  and  even  millen- 
niums of  greater  glory.  Eternity  is  not  one  long 
unbroken  period,  but  is  arranged  in  ages  or  periods 
as  the  time  we  have  known,  and  we  may  believe 
that  they  are  distinguished  by  peculiarities  as  those 
we  have  known.  We  have  seen  in  the  succession 
of  the  ages  of  earth  and  man,  development.  One 
age  prepares  for  another,  and  this  opens  up  into  one 
still  more  advanced.  One  age  is  to  another  as  seed 
to  plant  and  this  to  flower  and  this  to  harvest.  But 
harvest  only  means  a  new  sowing  and  a  still  greater 
growing  and  harvests  unceasing.  The  same  opera- 
tion we  have  every  reason  to  believe  will  continue. 
God's  plan  is  one.  Great  ages  will  come  and  go. 
New  purposes  will  dawn  upon  the  universes.  The 
resources  of  the  Almighty  are  inexhaustible.  There 
will  be  no  climax  with  its  inevitable  retrogression. 
It  will  be  progress  ever  upward,  onward,  nearer  and 
still  nearer  to  God,  the  infinite  and  eternal. 

We  may  now  see  what  great  things  lay  upon  the 
heart  of  Christ  as  he  came  to  earth  and  suffered  and 
died.  All  eternity  depended  on  the  outcome  of  his  con- 
flict. The  future  of  other  worlds  than  ours  hung  in 
the  balance.  All  the  universe  had  an  interest  in  the 
great  conflict.  Success  or  failure  were  universal  in 
their  sweep.  We  see  also  in  this  great  view  of  the 
work  of  Christ  and  its  possibilities,  the  meaning  of  the 
promise,  "  He  shall  see  of  the  travail  of  his  soul  and 
shall  be  satisfied."     It  must  be  an  infinite  aim  Vv'hich 


CHRIST  IN  THE  ETERNAL  FUTURE.       407 

shall  satisfy  the  heart  of  Christ.  But  it  will  be  satisfied 
when  he  sees  the  myriads  of  v/orlds  filled  with  holv. 
happy  beings,  circling  in  perfect  harmony  about  the 
throne  of  God,  each  being  growing  in  grace,  and  by 
some  system  of  spiritual  promotion,  drawing  nearer  to 
the  state  of  perfection  of  the  risen  saints,  perhaps 
attaining  as  a  great  prize,  that  state  as  the  reward  of 
faithful  effort.  Instruction  and  development  are  part 
of  the  work  of  eternity.  The  great  part  Christ  fills 
is  that  of  the  Shepherd.  This  will  be  as  necessary 
in  eternity  as  here.  His  flock  will  have  increased  by 
many  million  fold.  All  these  will  need  to  be  fed 
spiritually  and  materially.  Then  will  be  fulfilled  his 
prophecy,  * '  There  shall  be  one  fold  and  one  Shep- 
herd." 

CONCLUSION. 

The  subject  of  this  book  stands  before  two  classes, 
—  those  who  are  the  people  of  Christ,  and  those  who 
are  not.  To  the  first,  the  message  of  the  book  is,  that 
all  Christ  is  described  here,  he  is  to  you.  This  is  j'otir 
Creator,  Saviour,  Comforter,  Intercessor,  Judge,  King, 
and  Eternal  Companion.  If  you  believe  this,  act  ac- 
cordingly. Every  motive  of  love,  gratitude,  or  even 
self-interest,  bids  you  hasten  to  come  to  the  decision 
to  say,  "For  to  me  to  live  is  Christ,  to  die  is  gain." 
Surely  such  gains  are  worth  striving  for.  It  is  your 
privilege  to  enter  into  the  acceptance  and  possession 
of  all  this  by  full  submission  to  the  will  of  God  and 
acceptance  of  God's  purpose  in  all  its  fulness  for  you. 
"All  things  are  yours  ;  whether  Paul,  or  Apollos,  or 
Cephas,  or  the  world,  or  life,  or  death,  or  things  pres- 
ent, or  things  to  come  ;  all  are  yours  ;  and  ye  are 
Christ's  and  Christ  is  God's." 

This  book  may  be  read  by  some  who  are  not  yet  the 
people  of  God.  You  have  read  this  with  some  won- 
der, perhaps  incredulity,  perhaps  with  personal  mdif- 
ference.      Be    assured    you    may  have  a  part  m    the 


408       CHRIST  IN  THE  ETERNAL  FUTURE. 

blessings  of  the  future.  You  may  have  all  that  is 
promised  to  any  one  in  the  Scripture.  The  Bible  is 
given  us  for  our  sakes  to  save  and  bless  us.  It  is  by 
its  appeals  we  are  persuaded  to  come  to  Christ. 
Everything  in  Scripture,  to  the  very  highest  attain- 
ment of  perfection  of  character  or  glory,  is  included  in 
the  attainment  of  the  place  spoken  of  as  ''in  Christ." 
Within  this  sphere  lie  all  the  blessings  of  the  Chris- 
tian for  this  life,  and  that  to  come.  It  is  a  matter  first 
of  place,  that  is,  where  you  stand  as  to  Christ,  a  rela- 
tionship established  when  one  takes  Christ  as  his  per- 
sonal Saviour,  and  commits  the  keeping  of  himself  for 
time  and  eternity  to  Christ.  This  is  coming  to  Christ. 
It  is  generally  a  definite  act  and  is  best  so,  that  we 
may  remember  it  and  get  comfort  from  the  memory  of 
the  step. 

Have  you  come  to  Christ  so  ?  If  not,  will  you  do 
so  before  you  close  this  book,  by  saying  to  yourself 
and  God,  "  I  will  this  moment  take  Christ  to  be  my 
Lord  and  Saviour,  and  begin  to  serve  and  follow 
him  "  ?  If  you  will  heartily  do  so,  you  may  know  by 
his  own  word  in  a  thousand  places,  he  does  then  and 
there  receive  you,  and  will  keep  you.  To  refuse  to 
do  this  is  to  refuse  to  come  to  Christ,  and  thereby 
refuse  eternal  life,  for  ' '  he  that  believeth  on  the  Son 
hath  eternal  life  ;  but  he  that  obeyeth  not  the  Son 
shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him."  Here  are  the  two  issues,  there  are  no  others, 
• '  The  Spirit  and  the  Bride  say,  Come  !  " 


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